^fofPflS^ 191 R -^. %OS/CAL St^'^\# .\ Secttoa , A 3 V\ t) I V THE MAHABHARATA OF KRISHNA-DWAIPAYANA VYASA TRANSLATED INTO ENGLISH PROSE. Published and Distributed chiefly gratis BY PROTAP CHANDRA ROY ADI PAR VA. CALCUTTA : BHARATA PRESS. No. 367, Upper Chitpore Road, 1884. (The right of tmnslalion is rmrvcd.) TABLE OF CONTENTS. Introductio7i. Sauti's arrival at the wooJs of Naimisha . The desire of the Rishis to hear the Mahabharata Invocation to Isana , The order of creation Vyasa's desire to publish tiie Bharata The Graud-sire comes to him Ganesa undertakes to write the BhS-rata Sauti's praise of the Bharata , Dhritarashtra's lamentations Sanja}a's consolations to Dhritarashtra . Sauti's eulogies on the study of the Bharata The history of Samantapanchaka Explanation of terms indicating the divisions of an army Parva Sangraha, Summary of the contents of the Eighteen main Parvas Pausya Parva. Curse on Janamejaya Measures adopted by him to evade it Story of the sage Dhaumya Story of Aruni Story of Upamanyu . , Story of Veda Story of Utanka Story of Paushya Utanka's arrival at Janamejaya's court His incitement of Jiuiamejaya against Takshaka PaiUoma Parva. The Rishis wait for Saunaka . » Genealogy of the Bhargava raae , Story of Puloma . . . Story of the birth of Cbyavana Bhrigu'a curse on Agui ^ , PAGE. 1 2 ib. 3 5 6 ib 10 17 19 21 22 23 45 ib ib 46 ib 51 ib 53 59 60 60 61 62 64 ib 11 CONTENTS, Hymn to Agnl b}* Brahma . * History of -Rtiru . . . Story of the Dimduva . , Astika Parva. Story of Jaratkaru . , * Birth of Astika . i History of Kadru and Vinata , . Churning of the Ocean The wager between Kadru and Vinata Kadru's curse on the snakes Kadru and Vinata go to see Uchchaisravas, and see the Ocean . . . Birth of Gadura Hymn to Gadura Wrath of the Sun, and the appointment of Aruna as his charioteer . . . Hymn to Indra by Kadru Gadura's inquiry as to the cause of his bondage Gadura devisee means to bring the Amrita Of Kasyapa and Gadura Story of the Elephant and the Tortoise . Bad omens are seen by the gods and their preparation for battle Battle of the gods with Gadura t Gadura takes away the Amrita Of Gadura and Vishnu The mutual grant of boons . • Conversation of Indra with Gadura and Gadura's obtaining the name of Suparna Indra steals the Amrita from the snakes The cleaving of their tongues . Enumeration of the names of the chief serpents Asceticism of Sesha , Sesha obtains boons from Brahma Consultation of the snakes on the subject of their mother'a curse , « , PAGE. 68 70 73 76 77 78 84 ib 85 87 88 90 92 95 96 97 98 102 107 109 ib 110 ib 112 ib 113 114 115 116 CONTENTS. Ill PAGE. The snakes bring up Jaratkaru * I 120 Parikshit's hunt . , * » 121 The curse on Parikshit . . . 124< Conversation between Sringin and Samika , 125 Despatch by Samika of a disciple to Parikshit . 126 Speech of Gaurmukha in the court of Parikshita . ib Parikshit takes counsel of his ministers . . 127 Conference of Kasyapa and Takshaka . » 128 Kasyapa desists on receiving money from Takshaka, from going to Parikshit's court . . 129 Death of the king in consequence of Takshaka's bite 131 Installation of Janamejaya as king . , ib History of Jaratkaru , i • 132 His marriage » . . . 136 Birth of Astika . . . . 140 Janaraejaya's vow to celebrate the snake sacrifice . 146 Preparations for the sacrifice . . 147 Falling of the snakes into the sacrificial fire . 14«8 Astika's arrival at the sacrifice ► . 152 Staying of the sacrifice .. . • 159 AcUvansavatarana Parva. Short history of the Paaliva anl Kara princes , 164 Story of king tJparichara . . » 171 Description of the Indraddhaja festival . » 172 Origin of GlriicS and the king's marriage with her 174 Story of Adrika ...» 175 Story of Satyavati . . ♦ . 176 The meeting of Parasara with Satyavati . , ib Birth of Dwaipayana . . • 177 History of Animandavya . » • 178 Histories of Kama, Vasudeva, Satyaki, Kritavarman, etc ib The revival of the Kshatriya order from the Brahmanas 181 The over-burdened Earth goes to Brahma • 183 The gods are enjoined to be incarnate , " ,. 184 IV CONTENTS. Sambhava Parva, PAGE, Brief account of the origin of gods and all creatures on earth . . » . 185 Birth of Bhrigu, and the genealogy of Adharma (unrighteousness) .... 191 Genesis of the animals, etc . . , 192 Previous liistory of Jarasandha, and others . 194 Origin of Drona, Kripa, Dhritarashtra, Yudhishthira, and others .... 197 History of Draupadi, Kunti, and Madri . . 201 Story of Dushmanta . . r . 205 He sees Sakuntala . ♦ » , 212 Birth of Sakuntala . . . • 213 Espousal by Dushmanta of Sakuntala . y 217 Sakuntala gives birth to a son , . , 219 She goes to her husband's home , , 220 No recognition of her by Dushanta » . ib Her disappearance and the aerial voice , » 226 Dushmanta recovers his lost wife and son » 227 Installation of Bharata in the kingdom . , ib Account of the race of Prajapati . , 228 Story of Pururavas .... 229 Story of Nahusha . * . . 230 Story of Yayati . . ► , ib Destruction of Kacha by the Danavas . . 234 Sukra brinors back Kacha into life , . iib He is killed and revived a second time . . 235 Curse on wine by Sukra . . « 237 Sharmishtha throws Devayani into a well . 241 Her rescue therefrom by Yayati . • 242 Sarmistha becomes the maid-servant of Devayani . 246 Yayati again sees Devayani . • , 247 Yayati's marriage with Devayani . . 250 Yayati marries Sharmishtha in secret . . 252 Sharmishtha gives birth to three sons . i ib Devayani sees Sharmistha's sons, and becomes jealous ib Yaykti is cursed by Sukra . , . 254 CONTENTS. PAGE Piiru takes upon liimself the decrepitude of hia father 257 Yayati takes back his decrepitude, and installs Puru on the throne .... 259 Descendants of the ciu'sed Yadu and others » 260 Ascension of Yayati to heaven , . 261 His fall til ere from .... 264 Yayati sees Ashtaka and others , » ib He re-ascendeth to heaven . , * 277 Short history of the Paurava race , , 278 Story of Mahabhisa ...» 288 Story of Pratipa . . . . 290 Birth of Shantanu . . . , 291 Marriaofe of Shantanu with Gano-a . , 293 History of the incarnation of the Vasus . » 294! Story of Shantanu .... 298 Installation of Bhisma as the heir-apparenb . 301 Sliantanu sees Satyavati and is enamoured of her ib Devavrata asks of Dasaraja his daughter on behalf of his father .... S03 Devavrata receives the appellation of Bhisma . 305 Shantanu begets offspring on Satyavati and goes to heaven ib Vichitravirya obtains the kingdom . » 306 Bhisma carries away the daughters of the king of Kashi from their Saydmvara . , 307 Bhisraa's encounter with the invited monarchs , 308 Death of Vichitravirya . . ^ 311 Conversation between Bhisma and Satayavati » ib Story of Jamadagni .... 313 Story of Utathya . . , • , ib Story of Dirghatamag . . » 314 Satyavati relates to Bhisma the birth of Vyasa . 317 Origin of Dhritarashtra and others , , 321 History of Gandhari . . , , 328 History of Pritha . . , , 329 Origin of Kama . . , , 330 Sayamvara of Kunti .... 332 Marriage of Pandu aod Madri . . » 334 v5 Contents. FAGE» Pandu'a retreat into the forest » ► I 336 Marriage of Vidura . , , , 337 Gaadhari brings forth a hundred sons . , 339 The names of the hundred sons , ^ 342; Jjiyadratha marries Duhshala . . » ib How PSudu slew a Brahmana in the shape of a deer 343: The curse on Pandu » ► ► » 345^ Pandu's lamentations » . ^ 346 His retirement iiito the woods with his wives . 34S Pandu enjoins upon Kunti to beget offspring by others 351 The story of VyushiiasAva .. » ^ 353 Origin of the institution of marriage , ^ 356 Births of Yudhishthira and the rest . ► 359' Death of Pandu .... 36T Madri sacriftees herself on the funeral pyre of Pandu 369' Yudhishthira and his brothers come to Hastinapore ib Funeral obsequies of Pandu . , ». 372 Sports of the Kurus and the Pandus » ► 374 Bhima is poisoned by Duryodliana , » 37& Bhima goes to the region of the Nagas , » ib His return from the region of the Nagas • 379' Origin of Kripa and Kripi . , » 381 History of Drona ...» 382 Drona becomes the preceptor of the Kurus and the Pandus 391 The princes begin to learn the use of arms . 392 Arjuna's exceptional proficiency » • ib Story of Ekalavya . . ♦ . 393 Drona tries his pupils . . . 396 Arj una obtains the weapon called jBra/i»ia-sAira . 396 Trial of the princes .... 399 Duryodhana installs Kama on the throne of Anga 406 Invasion of Panohala by the Kauravaa . . 408 Arjuna takes Diupada captive and delivers him into the hands of his preceptor , . • 412 Drona sets Daupada free . . . ib Installation. of Yudhishthira as the heir-apparent . 413 Counsels of Kanika the politician » » 416 CONTENTS. VU Jatugriha Parva. Intrigues of Duryodhana and Sakani The exile of the Pandavas to Varanavata Duryodhana takes counsel with Purochana Vidura'e speech unto Yndhiehthira The arrival of the Paniavas at Varanavata Burning of the house of lac . » Fiiglit of the Paodavas to the forest Hidhnva-hadha Parva. PAGE. 425 430 ib 433 434 438 ib Hldirav§, is inspired with desire on seeing Bhima . 447 Bhima encounters Hidimva and slays him , 451 Bhima goes to kill Hidimva and is dissuaded by Yudhishthira , . ^ . 454 Hidirava takes Bhima with her , , 456 Birth of Ghatotkacha . . . ib Vak-a-hadka Parza. The Pandavas dwell in. Ekachakra , . 459 Life of the Pandavas at Ekachakra . . ib Bhima and Kunti hear the wail of the Brahmana and his wife . » * . 460 Speech of the Brahmana . . . 461 Speech of his wife . , « , 462 Speech of his daughter . . . 465 Converse of Kunti with the Brahmana . , 467 Bhima's vow to slay the Rakshasa Vaka . , 470 Bhima goes to Vaka with his food . . 472 He fights with and slays Vaka . . , 473 Return of Bhima dragging the body of Vaka to the town-gate .... 474 Concourse of the citizens in the morning to see the body of the Rakshasa . . , ib Arrival of the Brahmanas of the town at the house where the Pandavas dwelt . . . 475 Story of Bharadwaja .... 576 Drona obtains all the weapons of Rama . , 477 Drupada celebrates a sacrifice to obtain a sou , 481 VUl COXTENTS. a Angara parna na A son arises from the sacrificial fire Origin of Dnipadi Dhrishtadyumna learns the use of arms The PanJavas set out for Pauchala Their meeting with Vyasa On the way they meet with the Gandharv on the banks of the Ganges Fii'ht with the Gandharva The Gandharva's defeat The Gandharva exchanges gifts with Arj Story of Taj)ati King Saravarana sees Tapati . Disappearance of Tapati Tapati'a reappearance Tapati relates her history She again disappears . Marriage of Samvarana and Tapati Story of Vusishtha Story of Viswamitra . Viswamitra attempts to carry away by for Vasishtha's cow named Nandini Viswamitra' £j discomfiture at the hands the mlcchcha host sprung from the different parts of the cow's body His ascetic austerities Shaktri curses king Kalmashapada to be possessed with a Raksbasha .... A certain Brahmana asks the king for meat , The king gives him human flesh to eat . . " The king cursed by the Brahmana The Raksasha-possessed king devours Vasishtha's sons The Rishi resolves to kill himself Speech of Adrishyanti Vaahishta with his daughter-in-law sees Kalmashpala Kalmashapada is freed from the curse Birth of Parashara .... His intention of destroying all the worlds . Story of Kartavirya • « . i ce PAGE. 482 ib 483 484 ib 486 487 488 489 492 493 494 495 496 497 498 500 501 502 503 504 505 506 507 ib ib 508 509 510 ib 512 ib ib CONTENTS, i± PAGE. The pergecution of the Bhrigu race I I 513 History of Aurva . . . t . 514 Origin of the vadava fire . . • 517 Parashara celebrates the Rakshasa sacrifice . 518 Pulastya and others stop it . . . 519 Vashishta begets a son upon king Kalmashapada's wife 521 The Pandavas take leave of Angaraparna . ib They appoint Dhaumya as their priest . , 522 Saiuayamvara Parva. The Pandavas see Vyasa on their way to Panchala . 522 Arriving at Panchala they dwell in the house of a potter 524 Description of Draupadi's Swayamvara , , ib Enumeration of the princes that came to the Siuayamvara 527 Krishna recognises the disguised Pandavas . 529 The discomfiture of the kings in stringing the bow 530 Kama is declared ineligible to bend the bow , ib The kings desist from stringing the bow . ib Arjuna goes towards the bow . , , ib The Brahmanas dissuade him . . , 531 Arjuna strings the bow and hits the mark , 532 The wrath of the invited kings , , 533 The kings attempt to slay Drupada , , 534 Arjuna and Bhima prepare for fight , . ib Krishna's recognition of them . . '. ib Arjuna fights with Kama and defeats him , 536 Bhima fights with Shalya and overthrows him . 537 The kings wonder at this . . . ib Krishna iiiduces the monarchs to abandon the fight 538 Arjuna and Bhima depart with Draupadi . ib Kunti's anxiety . . . • ib Conversation of Kunti -with Yudhishthira . 539 Yudhishthira asks Arjuna to marry Draupadi , ib Arjuna's reply . . . • Jb Rama and Krishna visit the Pandavas . . 540 Dhrishtadyumna comes secretly to the abode of the potter 541 The Pandavas talk on different subjects after having taken their meals . i i i ib CONTENTS, of Taivahika Parva. •Dliiishtadyumna haviug heard the talk of the Paiulavas informs Drnpada of it on his return . Drupada sends a priest to the Paadavas ", Speech of Yudhishthira Arrival of Drupada's messenger there The Pandavas go to the house of Dfupada Drupada interrogates the Pandavas with the view ascertaining their identity , Yudhishthira's reply , Drupada's joy there-ab His vow to restore the Pandavas Drupada expresses his intention of marrying his daughter to Arjuna * Drupada's conversation with Yudhishthira Arrival of Vyasa Story of Jatila , . • Kunti's expression of opinion . . Speech of Vyasa thereon Account of the sacrifice of the gods at the Naimishi The gods see a golden lotus Indra sees a female , . . ludra interrogates the female . He sees a young man at play with a young lady Indra and the young man interchange questions and answers Indra sees the former Indras Vyasa's speech Account of the origin of Valarama and Keshava from a couple of Narayana's hairs Prior history of the Pandavas and Draupadi Gifted with divine vision Draupada sees the Pandas in their native forms Former history of Draupadi Speech of Vjaea to Drupada Preparations for the nuptials The h\ meneal uesembly a forest as 543 544 545 ib 546 547 548 ib ib 549 ib 550 551 ib ib 552 653 ib ib ib ib 554 ib 555 ib 556 557 ib 558 ib CONTENTS, 3ti "Consecutive marriages of the five Kunti blesses Draupadi . . •Krishna sends dower .... Vidurdgatnana Parva. Duryodhana hears of the marriage of the Pandavaa Vidura acquaints Dhritarashtra with it . Conference of Duryodhana and Dhritarashtra Kama's speech Bhisma's speech Drona's speech Kama's reply Speech of Vidura'' Speech of Dhritarashtra Vidura's departure for Panchala He sees the Pandavaa , Speech of Vidura to Drupada , , -, Rajyalavberality ef my countrymen, this sum, apprently large though it be, seems^ to me to be a trifle. I pur- pose tlierefore ta publish an English translation of the Malia- bharata- in month I3' parts of ]0 forms each, octavo, demy, the nrst part of Avhich is issued herewith. [ 4 ] The present edition shall consist of 1250 copies. 250 copies are intended for distribution in India free of all charges, among the gentry, the aristocracy, and reigning chiefs ; 300 among Indian officials of the higher ranks ; 250 for distribution out of India, chiefly among the savants of Europe and America. 200 copies must be reserved ( as experience has taught me ) for making up losses caused to recipients by negligence and in tran- sit. The remaining 250 copies shall be charged for at Ss 50 and SrS 65 per copy inclusive of postal costs, Rs 50 being payable by persons in India and Rs 65 by those in Europe and America. It is needless to say that the selection of recipients shall, in regard to the present publication, rest entirely with the Karya- laya. Any person desirous of taking a copy, but whose name may not be entered in the free list, may, if he likes, have his iiame registered in the list of those to whom the aforesaid 250 copies are to be supplied for Rs 50 or 65 a copy. In case, however, of sheer inability on the part of these, copies may even be supplied, as long as available, at Eb 12 or Rs 25 according as the address is Indian or foreign. It is needles, however, to say that this last class of recipients must necessarily be very limited. Since the foundation of the •' Datavya Bharat Karyalya," not a single copy of any of its publications has ever been parted with for price. The present departure, therefore, from the Kar- yalya's uniform practice, in regard to at least 250 copies of the projected publication, requires a word of explanation. During the last seven years I have found a few gentlemen evincing some reluctance in accepting in gift the publications of the " Bharata Karyalya, " although this latter is no institution be- longing to any private individual but is rather a national con- cern supported by a nation's patriotism. Many of the persons evincing such delicacy are too important to be overlooked in the distribution of our publications. It is to meet their case espe- cially that 250 copies of the proposed translation are reserved. These gentlemen might easily accept copies now, on pay- ment, which, as stated above, is Rs 50 in India and Rs 65 out of India. So far as the " Bharata Karyalya, " however, is concerned; gentlemen taking copies on payment of the above C 5 1 sum'?, without being looked upon as purchaserSj will be regarded as donors to the Karyal ya. Although in the collection of funds necessary for the accomplishment of the present scheme, my chief reliance is upon my own countrymen, yet in an undertaking of this nature the Bharat Karyalya can not very well refuse outside support, if only to make an insurance against failure. The Editor of the Sind Gazette, in reviewing the Karyalya's prospectus issued in March last, remarked " there are many " Natives and Europeans of culture who will view the scheme "in the highly favorable light in which it presents itself " to men so unlike as the Marquis of Hartington and Pro- *' fessor Max Muller, both of whom have given it their warm " support. The translation will cost the Bharat Karyalya some " Rs 100,000, and this is a large sum for even so influental and " wealthy a body to expend on such an object. But so brilliant " an instance of intellectual charity is certain to attract out- " side support, and, at the same time, it ought to have the *' effect of swelling the member-roll of the Society. ** While thanking the European Editor most sincerely for his kind words in reference to my scheme, I would observe that if that sche- me is rightly appreciated in Europe and America, I should not be justified in not accepting any offer of aid that is voluntarily made, or even in not seeking (actively, if need be) contributions to ensure success. Literature, in respect of its demand or use- fulness either, is, more than anything else in the world, a cosmopolitan concern. The productions of genius are the common inheritance of the world. Homer lived as much for Greeks, ancient or modern, as for Englishmen or Frenchmen, Germans or Italians. Valmiki and Vyasa lived as much for Hindus as for every race of men capable of understanding them. A SHORT HISTORY OF THE DaTAVYA BhARAT KaRYALYA, ITS ORIGIN AND OPERATIONS. Impressed from my very youth with the desire of render- ing the great religious works of India easily accessible to ray countrymen from a hope that such a step, if accomplished, would, to a certain extent, counteract the gFowing scepticism and irreligion of the age, I nursed the wish for years in secret, my resources having been quite disproportionate to the grand- eur of the scheme. The occupation to which I betook my- self Avas that of a Book-seller and general Agent. Afrer some years of unremitting toil, I achieved a success in my business which, in the face of the keen competition of the times, I could consider as in every respect fair. I secured a competence upon which, if I liked, I could retire. But without doing anything of the kind, I resolved to carry out, of course to the extent of my means, the scheme I Imd always nursed regard- ing the great Sanskrit works of antiquity. I soon brought out an edition in Bengali of the Mahabharata, the great epic of Vyasa, a perfect storehouse of religious instruction im])arted not by dry precepts but enforced by the history of living men, princes and warriors, sages and hermits, in fact, of every specimen of humanity that can interest man in general. My edition consisted of 3,000 copies, and it took me a little more than seven years to complete it. The price I fixed for a copy, taking all circumstances into consideration, was Rs 42. although a little Avhile before certain dishonest recipients of Babu Kaliprasanna Singha's edition of the same work ( Babn Kaliprasanna Singha having distributed his edition gratis) had sold their copies for IjLs 60 ta 70 per copy in tlie open market. A little after my edition had been brought out, I was afflicted by a domestic calamity with the details of which I need not acquaint the reader. Suffice it to say that for some time I was like one demented. On the advice of friends and physi- cians, I tried the effect of a temporary separation from old sights and scenes. But mine was no disorder of the nerve.^^ that a change of climate or scene could do me any good, Mme Mas " a mind diseased, a rooted sorrow to be plucked from [ 7 ] the memory," and I stood in need of "some sweet oblivions nr>- tidote to cleanse the stuffed bosom of that perilous stuff which weighs upon the heart." My pui-poseless wanderings could be of no avail. At length I mustered determination enough to forget m.y sorrows. The desire that I had all along cherished of doino- something in my humble way towards counteracting the progress of irreligion by a circulation amongst my coun- trymen of the o-reat religious works of ancient India, and which had been only temix)rarily suspended during my affliction, returned to me with renewed vigor. Besides, during my purposeless wanderings through the Mofussil, I met with vari- ous perssns in humble stations of life to whom I Avas well knov/n by my previous publication of the Miihabharata, many of whom gave me to understand that my edition of the Maha- bharata though cheap in all conscience, was still out of the reach of persons of their class. They regretted that no cheaper edi- tion could be brought out to satisfy their thirst. Pondering upon all these circumstances, I retraced my way homewards. Coming back to my office, I took stock and found that after the sales ali'eady effected, about one thousand copies, more or less complete, ot the Mahabharata I had brought out, remained in my hands unsold. I had nobody to provide for in the world. My only daughter had been disposed of in marriage and she was happy with her husband 2>ossessing a decent indepen- dence. By that time I had also secured, from the profits of my concern, a sum tliat could secure me a competence for the rest of my days. Now was the the time, I thought, for making an attempt towards even a partial accomplishment of the de- sire I had all along cherished. The thousand copies of the Mahabharata that I had in my hands I began to distribute gratis amongst my countrymen. My ill-digested project, however, soon became a failure, I was not very discriminate in the selection of recipients. My simplicity was taken advantage of by a number of persons whom I should not have trusted. These obtaining copies from me gratis began to sell them for price in the market. Experi- ence made me wise, but the wisdom came too late. The copies I had in my hands had all been exhausted. C 8 ] It was at this time that I began to mature some plan wherea by the desire I cherished could be carried out without designing persons being able to take any undue advantage. After much deliberation, I succeeded in forming a plan which when submitted to my friends was fully approved of by them. The details of this plan will appear from the sequel. My plan being matured, I resolved to bring out a second edition of the Mahabharata, the whole intended for gratuitous distribution, subject, of course, to proper restrictions. I selected the Mahabharata in particular, for more reasons than one. The editions of the Mahabharata brought out under the auspices of the Maharaja of Burdwan and the late Babu Kali Prasanna Singha, and distributed gratis, had comprised a few thousand copies utterly inadequate to satisfy the public demand. The manner also in which these copies had been distributed preclu- ded the possibility of the great body of Mofussil readers being benefitted to any considerable extent. It would seem, besides, that such gratuitous distribution by the Maharaja of Burdwan and Babu Kali Prasanna Singha by its very insufficiency had tended more to tantalize the public than allay its thirst for the ancient literature of India. In view, therefore, of tliis thirst for the ancient literature of our Father-land, — a thirst that could not but inspire feelings of pride in every patriotic bosom, feelings also that were particularly gratifying to me on account of the anxiety I had entertained at the sight of the growing irreligiousness of a portion of my countrymen, I resolved to establish a permanent Institution for the gratuitous distribution of the great reli- gious works of ancient India. In this connection, as offering a ground of utility that would recommend itself more generally, I may again quote Professor Max Muller. " Printing " says he, "is now the only means of saving your Sanskrit literature from inevitable destruction. Many books which existed one or two centuries ago, are now lost, and so it will be with the rest, unless you establish Native Printing Presses, and print your old texts." The fruit then of my resolution has been the " Datavya Bharata Karyalya. " I felt, from the beginning, that such an institution, to be successful, would require large funds. The suns [ 9 3 I could devote to the purpose would be quite inadequate. Bub I was persuaded that of all countries in the world, India is pre-eminently the land of charity. The modes in Avhich her charity exhibits itself might not be in accordance with the dictates of the political economy that is now in vogue in the West. But of the measure of that charity and. of its disin- terested character, there could be no question. I was persua- ded that an appeal to my countrymen giving away their thou- sands at the beck of officials for the accomplishment of schemes of doubtful utility, could not fail to be responded to . Such an appeal was made, and with what success is already before the public. " I am particularly glad to see, " again remarks the Professor quoted above, "that you do all that you are doing with the help of your own countrymen. That is the right way to go to work. " For the success achieved small credit is due to me. The credit belongs almost whollj' to my countrymen. The " Datavya Bliarat Karyalya " has, within the course of the last seven years, printed and gratuitously distributed two editions of the Mahabharata in Bengalee translation, each edi- tion comprising nearly 3,000 copies. The fourth edition of the M.'diabharata (the third of the series for gratuitous distri- bution) has been commenced and will take some time before ib is completed. One edition of the Harivansa comprising 3,000 copies has been exhausted. The Ramayana also has been taken in hand and is nearlj/ completed, the text of Valmiki publish- ing along with the translation. Roughly estimated, the"Bharafc Karyalya" has distributed up to date nearly Nine thousand copies of the Mahabharata and the Harivansa taken together, and that number would swell to Eighteen thousand, when the fourth edition of the Mahabharata and the first edition of the Ramayana (both diglot; will be complete. A single copy of the Mahabharata consists of about 1,033 forms, octavo, demy ; a single copy of the Harivansa, 112 forms ; and a single copy of the Ramayana, 578 forms. The Arithmetical result, therefore, of the operations of the " Bharat Karyalya " has been that 1,37,83,500 separate printed forms liave been already gratui- tously distributed and in coarse of distribution. [ 10 ] Leaving aside the arithmetical results of the Karyalya's operations, it might be fairly presumed that the genuine de- mand for 18,000 copies of the sacred books of India represents a degree of interest taken by the people in the history of their past that is certainly not discouraging to patriotic hearts. So far as I myself am concerned, I would consider myself amply repaid if my exertions have contributed in the least towards withdrawing any portion of my country- men and country-women from a perusal of the sensational literature of the present day in which, under the pretence of improvement, the plots and situations of fifth-rate French novels are introduced, vitiating the manly Aryan taste, and leaving no substantial instruction behind. If the publica- tions of the Bharat Karyalya have succeeded in withdrawing to some extent readers of this class of literature from the unheal- tliy excitement for Avhich alone it is sought, and turning them to contemplate the purity of Aryan society, the immutable truths of Aryan philosophy, the chivalry of Aryan princes and warriors, the masculine morality that guides the conduct of men even in the most trying situations, the bright examples of loyalty, constancy, and love, which the Aryan poet describes with a swelling heart, the end of those publications has at least been partially achieved. May I indulge the hope that my countrymen, even as they now are, be preserved from foreign influences in their manners, and may I also indulge the hope that my countrymen continue to look upon Vyasa and Valmiki with feelings of proper pride ! PROTAP CHUNDRA ROY. Datavya Bharata Karyalya, TRANSLATORS PREFACE, The object of a translator shoukl ever be to hold the mirror up to his author. That being so, his chief duty is to represent, so far as practicable, the manner in which his author's ideas have been expressed, retaining, if possible, at the sacrifice of idiom and taste, all the peculiarities of his author's imagery and of language as well. In regard to translations from the Sanskrit, nothing is easier than to dish up Hindu ideas so as to make them agreeable to English taste. But the endeavor of the present translator has been to give in the following pages as literal a rendering as possible of the great work of Vyasa. To the purely English reader there ig much in the following pages that will strike as ridiculous. Those unacquainted with any language but their own are generally very exclusive in matters of taste. Having no knowledge of models other than what they meet with in their own tongue, the standard they have formed of purity and taste in composi- tion must necessarily be a narrow one. The translator, how- ever, would ill-discharge his duty if for the sake of avoiding ridicule he sacrificed fidelity to the original. He must re- present his author as he is, not as he slioidd he to please the narrow taste of those entirely unacquainted with him. Mr. Pickford, in the preface to his English translation of the Mahtc Viva Charita, ably defends a close adherence to the original even at the sacrifice of idiom and taste against the claims of what has been called '* free translation" which means dressing the author in an outlandish garb to please those to whom he is introduced. In the preface to his classical tr;inslation of Bhartrihari s Niti Satakavi and Vairagya-Satakam, Mr. C. H. Tawney says, " I am sensible that, in the present attempt, I have retained much local coloring For instance, the idea of wor- shipping the feet of a god or great man, though it frequently occurs in Iiidi in literature, will undoubtedly move the laugh- ter of Englir^hmen unacquainted with Sanskrit, especially if thev happen to belong to that claPS of renders who rivet their attention on the accidental and remain blind to the ssseuual. I 2 ] But a certain' measure of fidelity to the original, even at the risk of making oneself ridiculous is better than the studied dishonesty which characterises so many translations of oriental poets." We fully subscribe to the above, although, it must be observed, the censure conveyed to the class of translators last indicated is rather undeserved, there being nothing like a " studied dishonesty " in their efforts which proceed only from a mistaken view of their duties and as such betray only an error of the head but not of the heart. THE MAHABITARATA. A D I P A R V A. Section 1. Om ! Having bowed down to Narayana and Nara, the most exalted male being, and also to the goddess Saraswati, must the word success be uttered. Ugra-srava, the son of Lomaharshana, surnamed Sauti, well versed in the Puranas, bending with humility one day ap- proached the great sages of rigid vows, sitting at their ease who had attended the twelve years' sacrifice of Saunaka, surnamed Kulapati, in the forest of Naimisha. Those ascetics, wishing to hear his wonderful narrations, presently began to address him who had thus arrived at that recluse abode of the inhabitants of the forest of Naimisha. Having been entertained with due respect by those holy men, he saluted those Munis (sages) with joined palms, even all of them, and inquired of the progress of their asceticism. Then all the ascetics, being again seated, the son of Lomaharshana humbly occupied the seat that was assigned to him. Seeing that he was comfortably seated and recovered from fatigue, one of the E-ishis, beginning the conversation, asked him, " Whence comest thou, 0 lotus-leaf-eyed Sauti, and where hast thou spent the time ? Tell me, who ask thee, in full ?" Accomplished in speech, Sauti, thus questioned, gave, in the midst of that spacious assemblage of contemplative Munis, a full and proper answer, in words consonant with their mode of life. Sauti said: — "Having heard the diverse sacred and wonderful stories composed in his Mahabharata by Krishna-Dwaipayana, and which were recited in full by Vaisampayana at the Snake- sacrifice of the high-souled royal sage Janamejaya and in the presence also of that chief of princes, the son of Parikshita ; having wandered about, visiting many sacred waters and holy shrines, I journeyed to the country venerated by the Dwijas (twice-born) and called Samantapanchaka, where formerly were 2 MAHAP.HARATA, fought the battles between the children of Kuru and Panda., and all tho chiefs of the land ranged on either side. Thence, being anxious to see you, I am come into your presence. Ye reverend sages, all of whom are to me as Brahma ; ye greatly blessed, who shine in this place of sacrifice with the splendour of the solar fire ; ye who have performed ablutions and are pure ; ye who have concluded the silent meditations and have fed the holy fire ; and ye who are sitting without care ; what, O ye Dwijas, (twice-born) shall I repeat ? Shall I recount the sacred stories collected in the Puranas containing precepts of religious duty and of worldly profit, or the acts of illustrious saints and sovereigns of mankind ? " The Rishis replied : — " The Purana, first promulgated by the great Rishi Dwaipayana, and which after having been heard both by the gods and the Brahmarshis was highly esteemed, which is the moat eminent narrative that exists diversified both in diction and division, possessing subtile meanings logically combined, and embellished from the Vedas, is a sacred work. Composed in elegant language, it includeth the subjects of other books. It is elucidated by other Sastras, and comprehendeth the sense of the four Vedas. We are desirous of hearing that history, also called Bharata, the holy composition of the wonderful Vyasa, which dispelleth the fear of evil, just as it was cheerfully recited by the Rishi Vaishampayana, under the direction of Dwaipayana himself, at tbe snake-sacrifice of Raja Janamejay ?" Sauti then said : — " Having bowed down to the primordial male being Isana, to whom multitudes make offerings, and who is adored by the multitude ; who is the true incorruptible one, Brahma, perceptible, imperceptible, eternal ; who is both a non- existing and an existing-non-existing being ; which is the uni- verse and also distinct from the existing and non-existing uni- verse ; who is the creator of high and low ; the ancient, exalted, inexhaustible one ; who is Vishnu, the beneficent and benefi- cence itself, worthy of all preference, pure and immaculate ; who is Hari, the ruler of the faculties, the guide of all things mo- veable and immoveable ; I will declare the sacred thoughts of the illustrious sago Vyasa, of marvellous deeds and worshipped here by all. Some bards have already published this history, ADI PARVA. o some are now teaching it, and others, in like manner, will here- after promulgate it upon the earth. It i3 a great source of knowledge, established throughout the three regions of the world. It is possessed by the twice-born both in detailed and ■compendious forms. It is the delight of the learned for being embellished with elegant expressions, conversations human and divine, and a variety of poetical measures. "In this world, when it was destitute of brightness and light, and enveloped all around in total darkness, there came into being, as the primal cause of creation, a mighty egg, the one in- exhaustible seed of all created beings. It is called Mahadivya, and was formed at the beginning of the Yuga, in which, we are told, was the true light Brahma, the eternal one, the wonderful and inconceivable being present alike in all places ; •the invisible and subtile cause, whose nature partaketh of entity and nonentity. From this egg came the lord Pitamaha, Brahma, the one only Prajapati ; with Suraguru and Sthanu ; so Manu, Ka, and Parameshti ; also Pracheta and Daksha, and the seven sons of Daksha. Then also appeared the twenty-one Prajapatis, and the man of inconceivable nature whom all the Rishis know ; so the Visiua-devas, the Adityas, the Vasus, and the twin Asiui- nas ; the Yakshas, the Sadhyas, the Pisachas, the Guhyakas, and the Pitris. After these were produced the wise and most holy Brahnarshis, and the numerous Rajarshis distinguished by every noble quality. So the waters, the heavens, the earth, the air, the sky, the points of the heavens, the years, the seasons, the months, the fortnights, called Pakshas, with day and night in due succession. And thus were produced all things which are known to mankind. "And what is seen in the universe, whether animate or in- animate, of created things, will, at the end of the world, and after the expiration of the Yuga, be again confounded. And, at the commencement of other Yugas, all things will be renovated; and, like the various fruits of the earth, succeed each other in the due order of their seasons. Thus continueth perpetually to revolve in the world, without beginning and without end, this wheel which causeth the destruction of all things. "The gencratiop ol Devas. as a brief example, was thirty- ft MAHABHARATA. three thousand thirty-three hundred and thirty-three. The sons of Div were Brihadbhanu, Chakshush, Atma, Vibhavasu, Savita, Richika, Arka, Bhanu, Ashabaha, and Ravi. Of these VivasM-ans of old, Mahya was the youngest whose son was Deva-brata. The latter had for his son, Su-brata, who, we learn, had three sons, — Dasa-jyoti, Sata-jyoti, and Sahasra-jyoti, each of them produ- cing numerous offspring. The illustrious Dasa-jyoti had ten thousand, Sata-jyoti ten times that number, and Sahasra-jyoti ten. times the number of Sata-jyoti's offsprings. From these are descended the family of the Kurus, of the Yadus, and of Bharata ; the family of Tayati and of Ikshiuaku ; also of all the Rajarshis. Numerous also were the generations produced, and very abundant were the creatures and their places of abode,- the mystery which is threefold, — the Vedas, Yoga, and Vijnana,- Dharma, Artha, and Kama, — also various books upon the sub- ject of Dharma, Artha, and Kama, — also rules for the conduct of mankind, — also histories and discourses, with various srutis : all of which having been seen by the Rishi Vyasa are here in due order mentioned as a specimen of the book. "The Rishi Vyasa published this mass of knowledge in both a detailed and an abridged form. It is the wish of the learned in the world to possess the detail and the abridgment. Some read the Bharata beginning with the initial mantra (invocation) others with the story of Astika, others with Uparichara, while some Brahmanas study the whole. Men of learning display their various knowledge of the institutes in commenting on the composition. Some are skilful in explaining it, while others in remembering its contents. "The son of Satyavati having, by penance and meditation, analysed the eternal Veda, afterwards composed this holy history. And when that learned Brahmarshi of strict vows, the noble Dwaipayana Vyasa, offspring of Parasara, had finished this great- est of narrations, he began to consider how he might teach it to his disciples. And the possessor of the six attributes, Brahma, the world's preceptor, acquainted with the anxiety of the Rishi Dwaipayana, came in person to the place where the latter was, for gratifying the saint, and benefitting the people. And Avhen Vya^a, surrounded by all the tribes of ADI PARVA, '5 Munis, saw him, he was surprised ; and standing with joined palms, he bowed and he ordered a seat to be brought. And Vyasa having gone round him who is called Hiranyagarbha seated on that distinguished seat, stood near it ; and being commanded by Brahma Parameshti, he sat down near the seat, full of affect- tion and smiling in joy. Then the greatly glorious Vyasa, ad- dressing Brahma Parameshti, said, ' O divine Brahma ,by me a poem hath been composed which is greatly respected. The mys- tery of the Veda, and what other subjects have been explained by me ; the various ritual of the Vedas and of the Upanishads with the Angas ; the compilation of the Puranas and history formed by me and named after the three divisions of time, past, present, and future ; the determination of the nature of decay, death, fear, disease, existence, and non-existence ; a description of creeds and of the various modes of life ; rules for the four castes, and the import of all the Puranas ; an account of asceticism and of the duties of a religious student ; the dimen- sions of the sun and moon, the planets, constellations, and stars, together with that of the four ages ; the Rik, Sama, and Yajur Vedas ; also the Adhyatma ; the sciences called Nyaya, Orthoepy, and treatment of disease ; charity and Pasupata ; birth, celestial and human, for particular purposes ; also a description of places of pilgrimage and other holy places ; of rivers, mountains, forests, and the ocean ; of heavenly cities and the kalpas ; the art of war ; the different kinds of nations and language ; and what is the nature of the manners of the people ; and the all- pervading spirit ; all these have been represented. But, after all, no writer of this work is to be found on earth. ' " Brahma said: ' I esteem thee, for thy knowledge of divine mysteries, before the whole body of celebrated Munis distin- guished for the sanctity of their lives. I know thou hast revealed the divine word, even from its first utterance, in the language of truth. Thou hast called thy present work a poem, wherefore it shall be a poem. There shall be no poets whose works may equal the descriptions of this poem, even as the three other modes, called Asramas, are ever unequal in merit to the domestic Asrama. Let Gancsa be thought of, 0 Muni, for the purpose of writing the poem, ' " . S MAHABHARATA. Sauti said, " Brahma having thus spoken to Vyaaa, retired to his own abode. Then Vyasa began to call to his remembrance Ganesa. And Ganesa, obviator of obstacles, ready to fulfil the desires of his votaries, was no sooner thought of, than he repaired to the place where Vyasa was seated. And when he had been saluted, and was seated, Vyasa addressed him thus : — ' O guide of the ganas ! be thou the writer of the Bharata which I have formed in my imagination, and which I am about to repeat. ' " Ganesa, upon hearing this address, thus answered : — ' I will become the writer of thy work, provided my pen do not for a moment cease writing. ' And Vyasa said unto that divi- nity, ' Wherever there be any thing thou dost not comprehend, cease to continue writing. ' Ganesa having signified his assent, by repeating the word Om ! proceeded to write ; and Vyasa began ; and, by way of diversion, he knit the knots of compo- sition exceeding close ; by doing which, he dictated this work according to his engagement. "I am (continued Sauti) acquainted with eight thousand eight hundred verses, and so is Suka, and, perhaps, Sanjaya. From the mysteriousness of their meaning, 0 Muni, no one is able, to this day, to penetrate those closely knit difficult slokas. Even the omniscient Ganesa took a moment to consider ; while Vyasa, however, continued to compose other verses in great abundance. " The wisdom of this work, like unto an instrument for appl3dng coll}Tium, hath opened the eyes of the inquisitive world, blinded by the darkness of ignorance. As the sun dispelleth the darkness so doth the Bharata by its discourses on religion, profit, pleasure and final release, dispell the ignorance of men. As the full moon by its mild light expandeth the buds of the water-lily, so this Puran, by exposing the light of the Sruti hath expanded the human intellect. By the lamp of history, which destroyeth the darkness of ignorance, the whole mansion of the womb of nature is properly and completely illuminated. "This work is a tree, of which the chapter of contents is the seed; the divisions called Pauloma and Astikaare the root ; the part called Samhhava is the trunk ; the books called Sabha and Aranya are the roosting perches ; the book called Arani is the knitting knots ; the books called Virata .and Uchjoga ADI PARY4. 7 tile pitli ; the book named Bhiskma, the main branch ; the book called Drona, the leaves ; the book called Kama, the fair flowers ; the book named Salya, their sweet smell ; the books en- titled Strl and Aishika, the refreshing shade ; the book called Santi, the mighty fruit ; the book called A»wamedha, the immortal sap ; the book denominated Asramavasihet,, the spot where it groweth ; and the book called Mausala, is an epitome of the Vedas and held in great respect by the virtuous Brahmans. The tree of the Bharata, inexhaustible to mankind as the clouds, shall be as a source of livelihood to all distinguished poets." Sauti continued, "I will now speak of the undying flowery and fruitful productions of this tree, possessed of pure and pleasant taste, and not to be destroyed even by the immortals. Formerly, the spirited and virtuous Krishna Dwaipayana, by the injunctions of Vishma, the wise son of Ganga and of his own mother, became the father of three boys, who were like the three fires, by the two wives of Vichitra-virya ; and having thus raised up Dhritarashtra, Pandu and Vidura, he returned to his recluse abode to prosecute his religious exercises. "It was not till after these were born, grown up, and depar- ted on the supreme journey, that the great Rishi Vyasa pub- lished the Bharata in this the region of mankind ; when being Bolicited by Janamejaya and thousands of Brahmans, he instruct- ed his disciple Vaiaampayaiia, who was seated near him ; and he, sitting together with the Sadasyas, recited the Bharata, during the intervals of the ceremonies of the sacrifice, being repeatedly urged to proceed. "Vyasa hath fully represented the greatness of the house of Kuril, the virtuous principles of Gandhari, the wisdom of Vidura, and the constancy of Kunti. The noble Rishi hath also described the divinity of Vasudeva, the rectitude of tbe sons of Pandu, and the evil practices of the sons and parti- sans of Dhrita-rashtra. "Vyasa executed the compilation of the Bharata, exclusive of the episodes, originally in twenty-four thousand verses ; and so much only is called by the learned as the Bharata. Afterwards he composed an epitome in one hundred and fifty verses, consisting of the introduction with the chapter of con- 8 MAHABHARATA, tents. This he first taught to his son Suka ; and afterwards he gave it to others of his disciples who were possessed of the same qualifications. After that he executed another compilation, consisting of six hundred thousand verses. Of these, thirty hun- dred thousand are known in the world of the Devas ; fifteen hundred thousand in the world of the Pitris ; fourteen hundred thousand among the Gandharvas, and one hundred thousand in the regions of mankind. Narada recited them to the Devas, Devala to the Pitris, and Suka published them to the Gand- harvas, Yakshas, and Rakshasas ; and in this world they were recited by Vaisampaj^ana, one of the disciples of Vyasa, a man of just principles and the first among all those acquainted with the Vedas. Know that I, Sauti, have also rejaeated one hundred thousand verses. "Darjodhana is a great tree formed of passion, Kama is its trunk; SakiLni is its branches ; Dusshasana, its full-grown fruit and flowers; and the weak-minded Raja Dhrita-rashtra, its roots. " Yiulhish-thira is a vast tree, formed of religion and virtue ; Arjiuia is its trunk ; Bhima-sena, its branches ; the two sons of Madri are its full grown fruit and flowers ; and its roots are Krishna, Brahma, and the Brahmanas. "Pandu, after having subdued many countries by his wisdom and prowess, took up his abode with the Munis in a certain forest as a sportsman, where he brought upon himself a very severe misfortune for having killed a stag coupling with its mate, which served as a warning for the conduct of the princes of his house as long as they lived. Their mothers, that the ordinances of the law might be fulfilled, admitted as substitutes to their embraces the gods Dharma, Vayu, Sakra, and the divinities the twin Aswinas. And when their offsprings were grown up, under the care of their two mothers, in the society of ascetics, in the midst of sacred groves and holy recluse abodes of religious men, they were conducted by Rishis into the presence of Dhrita-rashtra and his sons, following as students in the habit of Brahmacharis, having their hair tied in knots on their heads. 'These our pupils,' said they, 'are as your sons, your brothers, and your friends ; they are Pandavas, ' Saying this, the Munis disappeared. ' ADI PARYA. V '■' When the Kauravaa saw them introduced as the sons of Pandu, the distinguished class of citizens shouted exceedingly for joy. Some, however, said, they were not the sons of Pandu ; others said, they were ; \vhile a few asked how they could be his ofifspriug, seeing he had been so long dead. Still ou all sides voices were heard crying, 'They are on all accounts welcome! Through divine Providence we behold the family of Pandu ! Let their walcorae be proclaimed 1' As these acclamations ceased, the plaudits of invisible spirits, causing every point of the heavens to resound, were tremendous. There were showers of sweet-scented flowers, and the sound of shells and kettle-drums. Such were the wonders that happened on the arrival of the young princes. The joyful noise of all the citizens, in expression of their satisfaction on the occasion, was so great that it reached the very heavens in magnifying plaudits. " Having studied the whole of the Vedas and sundry other shastras, the Pandavas resided there, respected by all and without apprehension from any one. " The principal ni3n were pleased with the purity of Yudish- thira, the fortitude of Bhima-sena, the courage of Arjuna, the submissive attention of Kunti to her superiors, and the humility of the twins Nakula and Sahadeva; and all the people rejoiced because of their heroic virtues. " After a while, Arjuna obtained the virgin Kirshna at the siuayamvara, in the midst of a concourse of Rajas, by performing a vei-y difficult feat of archery. And from this time he became very much respected in this world among all bowmen; and in fields of battle also, like the sun, he wa3 hard to be beheld by foe-men. And having vanquished all the . neighbouring princes and every considerable tribe, he accom- plished all that was necessary for the Raja (his eldest brother) to perform the great sacrifice called Rajasuya. " Yudhishthira, after having, through the wise counsels of Vasudeva and by the valor of Bhima-sena and Arjuna, slain Jarasandha (the king of Magadha) and the proud Chaidya acquired the right to perform the grand sacrifice of Rajasuya abounding in provisions and offerings and fraught with trans- cendent merits, And Duryodhaua came to this sacrifice ; and 2 10 MAHABHARATA. when he belielJ the vast wealth of the PanJavas scattered all around ; the ofterings ; the precious stones, gold, and jewels ; the wealth in cows, elephants, and horses ; the curious textures, garments, and mantles ; the precious shawls and furs, with ctirpets made of the skin of the Mankib ; he was filled with envy and became exceedingly displeased. And when he beheld the hall of assembly elegantly constructed by Maya (the Asura architect) after the fashion of a celestial court, he was inflamed with rage. And having started in confusion at certain architec- tural deceptions within this building, he was derided by Bhima- sena in the presence of Vasudeva, like one of mean descent. " And it was represented to Dhrita-rashtra that his son, while partaking of various objects of enjo3'ment and diverse precious things, was becoming meagre, wan, and pale. And Dhrita-rashtra, sometime after, out of affection for his son, gave his consent ta their playing (with the Pandavas) at dice. And Vasudeva coming to know of this, became exceeding wrath. And being dissatisfied, he did nothing to prevent the disputes, but over- looked the gaming and sundry other horrid unjustifiable transac- tions arising therefrom ; and in spite of Vidura, Bhishma, Drona, and Kripa the son of Sharadwan, he made the Kshetrias kill each other in the terrific war that ensued. " And Dhrita-rashtra hearing the ill news of the success of the Pandavas and recollecting the resolutions of Duryodhana, Kama, and Sakuni, pondered for a while and addressed Sanjaya the following speech : — ' Attend, 0 Sanjaya, to all I am about to say, and it will not become thee to treat me with contempt. Thou art well versed in the shastms, intelligent, and endued with wisdom. My inclinations were never for war, nor did I delight in the- destruction of my race. I made no distinction between my own children and the children of Pandu. My own sons were prone to wilfulness and despised me because I am old. Blind as I am, because of my miserable plight and through paternal affection, I bore it all. I was foolish after the thouo-htless Duryodhana ever growing in folly. Having been a spec- tator of the riches of the mighty sons of Pandu, my son was 4erided for his awkwardness while ascending the hall. UnabW ADI PARVA.^ 11 t'o bear it all and unable himself to overcome the sons of Panda in the field, and though a soldier, unwilling yet to obtain good fortune by his own exertions, with the help of the king of Gandhara, he concerted an unfair game at dice. ' Hear, 0 Sanjaya, all that happened thereupon and came to* my knowledge. And when thou hast heard all I say recollect- ing everything as it fell out, thou shalt then know me for one with a prophetic eye. When I heard that Arjuna, having bent the bow, had pierced the curious mark and brought it to the ground, and bore away in triumph the maiden Krishna, in the sight of the assembled princes, then, O Sanjaya, I had no hopq of success. When I heard that Subhadra of the race of Madhu had, after forcible seizure, been married by Arjuna in the city of Dwaraka, and that the two heroes of the race of Vrishni (Krishna and Balai'ama, the brothers of Subhadra) without resenting it had entered Indraprastha as friends, then, O Sanjaya, I had no hope of success. When I heard that Arjuna, by his celestial ar-. rows preventing the down-pour by Indra the king of the gods, had gratified Agni by making over to him the forest of Khandava^ then, 0 Sanjaya, I had no hope of success. When I heard that, the five Pandavas with their mother Kunti had escaped from the house of lac, and that Vidura was engaged in the accomplish- ment of their designs, then, 0 Sanjaya, I had no hope of success.. When I heard that Arjuna, after having pierced the mark in. the arena had won Draupadi, and that the brave Panchalas had joined the Pandavas, then, O Sanjaya, I had no hope of success. When I heard that Jarasandha, the foremost of the royal line oi Magadha and blazing in the midst of the Kshetrias, had been slain by Bhima with his bare arms alone, then, 0 Sanjaya, I had no hope of success. When I heard that irt their general campaign the sons of Pandu had conquered the chiefs of the land and performed the grand sacrifice of the' Rajasuya, then, O Sanjaya, I had no hope of success. When 1 heard that Draupadi, her voice choked with tears and heart full of agony, in the season of impurity and with but one raiment on, had been dragged into court and though she had protectors had been treated as if she had none, then, O Sanjaya,- I had no hope of success. When I heard that the wicked wretch- X2 MAHABHAllATA. Duslisahana, ia striving to strip her of that single garment, had only drawn from her person a large heap of cloth without being able to arrive at its end, then, O Sanjaya, I had no hope of success. When I heard that Yudhishthira, beaten by Saubala at the game of dice and deprived of his kingdom as the con- sequence thereof, had still been attended upon by his brothers of incomparable prowess, then 0 Sanjaya, I had no hope of success. When I heard that the virtuous Pandavas weeping with affliction had followed their elder brother to the wilderness and exerted themselves variously for the mitigation of his discomforts, then, O Sanjaya, I had no hope of success. ' When I heard that Yudhishthira had been followed into the Tv-ilderness by Snatakas and noble-minded Brahmanas who live upon alms, then, O Sanjaya, I had no hope of success. When I heard that Arjuua, having in combat pleased the god of gods, Tryamhaka (the three-eyed) in the disguise of a hunter, obtained the great weapon Pcmqxita, then, O Sanjaya, I had no hope of success. When I heard that the just and renowned Arj una, having been to the celestial regions, had there obtained celestial v/eapons, from Indra himself then, O Sanjaya, I had no hope of success. When I heard that afterwards Arj una had vanquished the Kalakeyas and the Paulomas proud with the boon they had obtained and Avhich had rendered them invulnerable even to the celestials, then, 0 Sanjaya, I had no hope of success. When I heard that Arj una, the chastiser of enemies, having gone to the regions of Indra for the destruction of the Asuras, had returned thence successful, then, O Sanjaya, I had no hope of success. When I heard that Bhima and the other sons of Pritha (Kunti) accompanied by Vaisravana had arrived at that country which is inaccessible to man, then, O Sanjaya, I had no hope of success. When I heard that my sons, guided by the counsels of Kama, while on their journey of Ghosayatra, had been taken prisoners by the Gandharvas and Avere set free by Arjuna, then, 0 Sanjaya, I had no hope of success. When I heard that Dharma (the god of justice) having come under the form of a Yaksha had proposed certain questions to Yudhishthira, then, O Sanjaya, I had no hope of success. When I heard that mv sons had failed to discover the Pandavas under their ADI PARVA. l^ disguise while residing with Draupadi in the dominions of Virata, then, 0 Sanjaya, I had no hope of success. When I heard that the principal men of my side had all been vanquished by the noble Arjuna with a single chariot while residing in the dominions of Virata, then, O Sanjaya, I had no hope of success. When I heard that the king of Matsya had offered his virtuous daughter Uttara to Arjuna and that Arjuna had accepted her for his son, then, O Sanjaya, I had no hope of success. When I heard that Yudhishthira, beaten at dice; deprived of wealth, exiled and separated from his connections, had assembled yet an army of seven Akshauhhiis, then, O Sanjaya, I had no hope of success. When I heard that Vasudeva of the race Madhn, who covered this whole earth by one foot, was heartily engaged in the welfare of the Pandavas, then, O Sanjaya, I had no hope of success. When I heard Narada declare that Krishna and Arjuna were Nara and I'Tarayana and he (Narada) had seen them together in the regions of Brahma, Ihen, O Sanjya. I had no hope of success. When I heard that Krishna for the welfare of mankind, anxious to bring about peace, had repaired to the Kurus, and went away without having been able to effect his purpose, then, O Sanjaya, I had no hope of success. When I heard that Kama and Diiryodhana resolved upon imprisoning Krishna but that Krishna displayed in himself the whole universe, then, 0 Sanjaya, I had no hope of snccess. When I heard that upon the departure of Krishna, Pritha (Kunti) standing full of sorrow near his chariot received consolation from him, then, O Sanjaya, I had no hope of success. When I heard that A^asudeva and Bhisma the son of Santanu were the counsellors of the Pandavas and Drona the son of Bharadwaja pronounced blessings on them, then, O Sanjaya, I had no hope of success. When Kama said unto Bhisma — I will not fight when thou art fighting — and quitting the army went away, then, 0 Sanjaya, I had no hope of success. V7hen I heard that Vasudeva and Arjuna and the bow gandlva of immeasurable prowess, three beings of dreadful energy, had come together, then, O Sunjaya, I had no hope of success. When I heard that upon Arjuna having been seized with compunction on big ;^| MAHABHARATA. chariot and ready to sink, Krishna showed him all the worlds within his body, then, O Sanjaya, I had no hope of success. When I heard that Bhisma, the desolator of foes, killing ten- thousand charioteers every day in the field of battle, had not elain any amon;?st the (Pandavas) of note, then, O Sanjaya, I had DiO hope of success. When I heard that Bhisma the righteous son of Gano-a had himself indicated the means of his deatli in the field of battle, and that the same were accomplished by the Pandavas with joyfulness, then, 0 Sanjaya, I had no hope of success. When I heard that Arjuna having placed Sikhandi before himself in his chariot, had wounded Bhisraa' of infinite courage and invincible in battle, then, 0 Sanjaya, I had no hope of success. When I heard that ancient hero Bhisma, having reduced the numbers of the race of shomaka- to a few, overcome with various wounda was lying on a bed of arrows, then, 0 Sanjaya, I had no hope of success. When I heard that upon Bhisma's lying on the ground distressed for water, Arjuna, being requested, had pierced the ground and allayed his thirst, then, O Sanjaya, I had no hope of success. When Vayu together with Indra and Surya united as allies for the success of the sons of Kunti, and the beasts of prey (by their inauspicious presence) were putting us in fear, then^ 0 Sanjaya, I had no hope of success. When the wonderful warrior Di'ona, displaying various modes of fight in the field^ did not slay any of the superior Pandavas, then, 0 Sanjaya, 1 had no hope of success. When I heard that the Maharatha ^ansaptaJcas of our army appointed for the overthrow of Arjuna were all slain by Arjuna himself, then, 0 Sajnaya, I had no hope of success. When I heard that our disposition of forces, im-r penetrable by others, and defended by Bharadwaja himself well-: armed, had been singly forced and entered by the brave son of Subhadra, then, 0 Sanjaya, I had no hope of success. When I heard that our Maharathas, unable to overcome Arjuna, bore the face of joy after having jointly surrounded and slain the boy Abhimanyu, then, O Sanjaya, I had no hope of .-^uccessri When I heard that the blind Kauravas were shouting for joy^ after having slain Abhimanyu and that thereupon Arjuna in angor made his celebrated speech referring to Saindhava, then AI)I PARVA. Id 0 Saujaya, I had no hope of success. When I heard that Arju- na had vowed tlie deatli of Saiudhava and fulfilled his vow in tiie presence of his enemies, then, O Saujaya, I had no hope of success. When I heard that upon the horses of Arjuna being fatigued, Vasudcva releasing them made them drink Avater and bringing them back and re-harnessing them continued to guide them as before, then, O Sanjaya, I had no hope of success. When I heard that while his horses were fatigued, Arjuna staying on his cliariot checked all his assailants, then, O San- jaya, I had no hope of success. When I heard that Yuyu- dhana of the race of Vrishni, after having thrown into con- fusion tiie army of Drona rendered unbearable in prowess owing to the presenca of elephants, retired to wliere Krishna and Arjuna were, then, O Sanjaya, I had no hope of success.' When I heard that Kama even though he had got Bhima within his power allowed him to escape after only addressing him in contemptuous terms and dragging him with the end of his bow, then, O Sanjaya, I had no hope of success. When I heard that Drona, Kritavarma, Kripa, Kama, the son of Drona, and the valiant king of Madra ( Salya) suffered Saindhava to be slain, then, O Sanjaya, I had no hope of success. When I heard that the celestial Sakti given by Indra (to Kama) was by Madhava's machinations caused to be hurled upon the Rakshasa Ghatotkacha of frightful countenance, then, 0 Sanjaya, I had no hope of success. When I heard that in the encounter between Kama and Ghatotkacha, that Sakti was hurled against Ghatotkacha by Kama, the same which was certainly to have slain Arjuna in battle, then, 0 Sanjaya, I had no hope of success. When I heard that Dhristadyumna, transgressing the laws of battle, slew Drona while alone in his chariot and resolved on death, then, O Sanjaya, 1 had no hope of success. When I heard that Nakula, the son of Madri, having in the presence of the whole army engaged in single combat with the son of Drona and showing himself equal to him drove his chariot in circles around, then, O Sanjaya, I had no hope of success. When upon the death of Drona, his son misused the weapon called Narayana but failed to achieve the destruction of the Paudavas, . then, 16 MAHABHARATA. 0 Sanjaya, I had no hope of success. When I heard that Bhima-sena drank the blood of his brother Dushshana in tJie field of battle without anybody being able to prevent him, then, 0 Sanjaya, I had no hope of success. When I heard that the infinitely brave Kama, invincible in battle, was slain by Arjuna in that war of brothers mysterious to even the gods, then, 0 Sanjaya, I had no hope of success. When I heard that Yudishthira the just overcame the heroic son of Drona, Dushshana, and the fierce Kritavarma, then, O Sanjaya, 1 had no hope of success. When I heard that the brave king of Madra who ever dared Krishna in battle was slain by Yudhishthira, then, 0 Sanjaya, I had no hope of success. When I heard that the wicked Sauvala of magic power, the root of the gaming and the feud, was slain in battle by Sahadeva the son of Pandu, then, O Sanjaya, I had no hope of success. When I heard that Duryodhana, spent with fatigue, having gone to a lake and made a refuge for himself within its waters, was lying there alone, his strength gone and without a chariot, then, 0 Sanjaya, I had no hope of success. When I heard that the Panda vas having gnnc to that lake accompanied by Vftsudeva and standing on its beach began to address contemp- tuously my son who was incapable of putting up with affronts, then, 0 Sanjaya, I had no hope of success. When I heard that while displaying in circles a variety of curious modes (of attack and defence) in an encounter with clubs, he was unfairly slain according to the counsels of Krishna, then, 0 Sanjaya, I had no hope of success. When I heard that the son of Drona and others by slaying the Panchalas and the sons of Draupadi in their sleep, perpetrated a horrible and in- famous deed, then, O Sanjaya, I had no hope of success. When I heard that Aswatthama while being pursued by Bhima- sena had discharged the first of weapons called AisJiika, by which the embryo in the womb (of Uttara) was wounded then, 0 Sanjaya, I had no hope of success. When I heard that the weapon Brahmashlnt (discharged by Aswatthama) was repelled by Arjuna with another weapon over which he had pronounced the word "Sasti," and that Aswatthama had to give up the jewel-like excrescence on his head, then, 0 Sanjaya, AT)I PARYAi 17 1 had no hope of success, When I heard that upon the embryo in the v/omb of Virata's daughter being wounded by Aswat* thama with a mighty weapon, Dwaipayana and Krishna de-» nounced curses on him, then, O Sanjaya, I had no hope of success^ ' Alas ! Gandhari, destitute of chihh-en, grand-childrenj parents, brothers, and kindred, is to be pitied. Diincult is the task that hath been performed by the Pandavas : by thein hath a kingdom been recovered without a rival. * Alas ! I have heard that the war hath left only ten alive : three of our side, and of the Pandavas, seven ; in that dreadful conflict eighteen Akshaiihinis of Kshetrias have been elain! All around me is utter darkness, and a fit of swoon assaileth me ; consciousness leaves me, O Suta, and my mind is distracted,' " Sauti said, " Dhrita-rashtra, bewailing his fate in these words, was overcome with extreme anguish and for a time deprived of sense ; but being revived, he addressed Sanjaya in the following words : * After what hath come to pass, O Sanjaya, I wish to abandon life without delay ; I do not see the least advantage in cherishing it any longer.' ** Sauti said, — " the wise son of Gavalgana, (Sanjaya) then addressed the distressed lord of Earth while thus talking and bewailing, sighing like a serpent and repeatedly fainting, in these words of deep import : — ' Thou hast heard, O Raja, of the greatly powerful men of vast exertions, spoken of by Vyasa and the wise Narada ; men born of great royal families, resplendent with Avorthy qualities, versed in the science of celestial arms, and in glory emblems of Indra ; men who having conquered the world by justice and performed sacrifices with fit offerings (to the Brahmans), obtained renown in this world and at last succumb- ed to the sway of time. Such were Saivya ; the valiant Mahratha j Srinjaya, great amongst conquerors ; Suhotra ; Ranti-Deva, and Kakshivanta great in glory ;. Valhika Damana, Saryati, Ajita, and Nala ; Viswamitra the destroyer of foes ; Amvarisha, great in strength ; Marutta, Mann, Ikshaku, Gny.a,. and Bhara^ta ; Kama the son' oC Dasaratha-; 3 1$ MAHABHARA.TA Sasavindu, anJ Bhagiratha ; Kritavirya the greatly fortu«» nate, and Janamejaya too ; and Yayati of good deeds who performed sacrlno.-s being assisted therein by the celestiaU themselves, aa.l by whose sacrificial aii irs and stakes this earth "with her habited and uninhabited regions hath been marked all over. These twenty-four Rajas were formerly spoken of by the celestial Rishi Narada unto Saivya when much affiicted for the loss of his children. Besides these, other Rajas had gone before, still more powerful than they, mighty charioteers, noble in mind, and resplendent with every worthy quality. These were Puru, Kuru, Yadu, Sura, and Viswagaswa of great glory ; Anuha> Yuvanaswa, Kakutstha, Vikrami, and Baghu ; Vijaya, Vitihotra, Anga, Bhava, Sweta, and VrihadgurHj-Udiuara, Sata-ratha, Kanka, Duliduha, and Druma; Dambhoubliava, Para. Vena, Sagara, Sankrita, and Nimi ; Ajeyaj Parasti, Pundra, Sambhu, and the holy Deva-Vridha ; Devahwuya, Supritiraa, Supritika, and Vrihad-ratha ; Mahot- eaha, Viuitatma, Sukratu, and Nala the king of the Nishadhas; Satyabrata, Santa-bhaya, Sumitra, and the chief Subala ; Janujatigha, Anaranya, Arka, Priyabhritya, Shuchi-brata, Balabandhu, ^'iramardda, Ketusringa, and Brihadbala ; Dhrishtaketu, Ei-ihatketii, Driptaketu, and Niramaya ; Abik- shit, Ciajiala, Bliurta, Kritabandhu, and Dridhe-shudi ; Maha* purana-sambhavya, Pratyanga, ParahS,, and Sruti. These, O Chief, and other Rajas, we hear ennuraerated by hundreds and by thousands, and still others by millions, princes of great power and wisdom, quitting very abundant enjoyments, met death as thy sons have done ! Their heavenly deeds, valor, and generosity, their magnanimity, faith, truth, purity, simplicity and mercy, are jmblished to the world in the records of former times by sacred bards of great learning. Though endued with every noble virtue, these have yielded up their lives. Thy sons were malevolent, inflamed with passion, avaricious, and very evil-dispositioned. Thou art versed in the Shastras, O Bharata, and art intelligent and wise ; they never sink under misfortunes whose understandings are guided by the Shastras. Thou art acquainted, O prince, with the lenity and severity of fate : this anxiety therefore for the safety of ABI PARVA. 19 thy children is unbecoming. Moreover, it fcehoveth thee not to grieve for that which is to be : for who can avert, by his wisdom, the decrees of fate ? No one can leave the way marked out for him by Providence. Existence aud non-existence, pleasure and pain, ali have Time for their root. Time crea^^eiU all things and Time desfroyeth all creatures. It is Time that burnetii creatures and it is Time that extinguishetii the fire. All states, the good and the evil, in the three worlds, are caused by Time. Time cutteth siiortall things and creatcth them anew. Time alone is awake when all things are asleep : indeed, Time is incapable of being overcome. Time passeth over all tilings without being retarded. Knowing as thou dost that all things past and future and all that exist at the present moment, are the offsprings of Time, it behovetU thee not to abandon thy reason.'" Sauti said : — '* The son of Gavalgani, havlno; in thig manner administered comfort to the royal Dlirifa-rashtra over- whelmed with grief for his sons, then restored his mind to peace. Taking these facts for his subject, Dwuipayana com- posed a iioly Upanishad that has been published to tlie world by learned and sacred bards in the Puranas composed by them. *' The study of the Bharata is an act of piety. He that readeth even one foot, believing, hath his sins entirely puro-ed away. Herein Devas, Devarshis, and immaculate Brahma« rshis of good deeds, have been spoken of; and likewise Yakhas- and great Uragas (Nagas). Herein also hath been described the eternal Vasudeva possessing the six attributes. He is the true and just, the pure and holy, the eternal Brahma, the supreme soul, the true and constant light, whose divine deeds wise and learned men recount ; from whom hath proceeded the non-existent and existent-nonexistent universe with principles of generation and progression, and birth, death, and re-birth. That also hath been treated of which is called Adhyatma (the superintending spirit of nature) that partaketh the attributes of the five elements. That also hath been des- cribed who is^%r%s/ia being above such epithets as *undisp1nyed* and the like ; also that which ihe first of yotis exempt from the common destiny and endued with the power of meditation 20 MAHABHARATA,\ and Tapft behold dewelling in their hearts as a reflected image in the mirror. *' The man of faith, devoted to piety, and constant in the exercise of virtue, on reading this section is freed from ein. The believer that constantly heareth recited this sec- tion of the Bharata, called the Introduction, from the beginning, falleth not into difficulties. The man repeating any part of the Introduction in the two twilights is during such act freed from the sins amassed during the day or the nicrht. This section, the body of the Bharata, is truth and nectar. As butter is among curds, Brahmana among bipeds, the Aranyaka among the Vedas, and nectar among medicines ; as the sea is eminent among receptacles of water, and the cow among quadrupeds ; as are these (among the things mentioned) so is the Bharata said to be among histories, *' He that causeth it,, even a single foot thereof, to be recited to Brahmans during a Sradha, his offerings of food and drink to the manes of his ancestors become inexhaustible. *' By the aid of history and the Puranas, the Veda may be expounded ; but the Veda is afraid of one of little information lest he should Injure it. The learned man who recites to others ^/iis Veda of Vyasa reapeth advantage. It may with- out doubt destroy even the sin of killing the embryo and the like. He that readeth this holy chapter at every change ©f the moon, readeth the whole of the Bharata, I ween. The man who with reverence daily listeneth to this eacred work acquireth long life and renown and ascendeth to heaven. ** In former days, having placed the five Vedas on one side and the Bharata on the other, these were weighed in the balance by the celestials assembled for that purpose. And as the latter weighed heavier than the four Vedas with their mysteries, from that period it hath been called in the world Mahabharata (the great Bharata) ; for it being esteemed supe* rior both in substance and gravity of Import is denominated Mahabharata liom such substance and gravity of import. He that knoweth its meaning is saved from all his sins. *' Tapa is innocent, study Is harmless, the ordinances of the Vcdaa prescribed for all the tribes are harmless, the acquiai- • ADI PARVA. ?1 tion of wealth by exertion is harmless ; but when these are abused in their practice it is then that they become sources, of evil. Section II. The Rishis said : — " O son of Suta, we wish to hear a full and circumstantial account of the place mentioned by you as Sanianta-panchaka." Sauti said : — " Listen, O ye Brahmans, to the sacred des- criptions I utter. 0 Ye best of men, ye deserve to hear of the place known as Saraanta-panchaka. In the interval between the Treta and the Dwapara yugas, Rama (the son of Jamadagni) great among all who have borne arms, urged by impatience of wrongs, repeatedly smote the noble race of Kshetrias. And when that fiery meteor, by his own valor, annihilated the entire tribe of the Kshetrias, he formed at Samanta-panch- aka five lakes of blood. We are told that his reason being overpowered by anger he offered oblations of blood to the manes of his ancestors, standing in the midst of the sanguine waters of those lakes. It was then that his forefathers of whom Richika was the first having arrived there addressed him thus : — ' O Rama, O blessed Rama, O offspring of Bhrigu, wa have been gratified with the reverence thou hast shown for thy ancestors and with thy valor, O mighty one ! Blessings be upon thee, O thou illustrious one, ask the boon that thou mayst desire. ' " Rama said : — ' If, fathers, ye are favorably disposed to- wards me, the boon I ask is that I may be absolved from the sins begotten of my having annihilated the Kshetrias in anger, and that the lakes I have formed may become famous in the world as holy shrines.' The Pitris then said, ' So shall it be. But be thou pacified.' And Rama was pacified accordingly. The region that lieth near unto those lakes of gory water, from that time hath been celebrated as Samanta-panchaka the holy. The wise have declared that every country should be distinguished by a name significant of some circumstance which may have rendered it famous, In the interval between 22 MAHABHARATA. the Dwapara and the Kali yugas there happened at Samanta- panchaka the encounter between the armies of the Kauravas and tiie Pandavas. In that holy region, without ruggedness of any kind, were assembled Eighteen Akshauhinis of soldiers eager for battle. And, O Brahmanas, having come thereto, they were all slain on the spot Thus the name of that region, O Brahmans, hath been explained, and the country described to you as a sacred and delightful one. I have mentioned the whole of what relateth to it as the region is celebrated throughout the three worlds." The Rishis said : — " We have a desire to know, O son of Suta, what is implied by the term Akshauhini that hath been used by thee. Tell us in full what is the number of horse and foot, chariots and elephants, which compose an Akshau- hini, for thou art fully informed." Sauti said : — " One chariot, one elephant, five foot soldiers, and three horse, form one Patti ; three pattis make one Sena-muhha ; three sena-mukhas are called a Guhna ; three gulmas, a Gana ; three ganas, a Vahini ; three vahinis to- gether are called a Pritana ; three pritanas form a Chartiu ; three chamus, one Anikini ; and an Anikini taken ten times forms, as it is' styled by those who know, an Akshauhini. O Ye best of Brahmans, arithmeticians have calculated that the number of chariots in an Akshauhini is twenty one thousand eight hundred and seventy. The measure of elephants must be fixed at the same number. O Ye pure, you must know t])at the number of foot soldiers is one hundred and nine thousand three hundred and fifty. The number of horse is sixty-five thousand six hundred and ten. These, O Brahmans, as fully explained by me, are the numbers of an Akshauhini as said by those acquainted with the principles of numbers. O best of Brahmans, according to this calculation were composed the eighteen Akshauhinis of the Kaurava and the Pandava army. Time, whose acts are wonderful, assembled them on that spot and having made the Kauravas the cause, destroyed them all. Bhisma acquainted with choice weapons, fought for ten days. Drona protected the Kaurava Vahinis for five days, Kama the desolator of hostile armies fought ADI PARTA, 2S Ibr two days ; and Salya for half a day. After that lasted for half a day the encounter with clubs between Duryodhana and Bliiina. At the close of that day, Aswatthama, Krita- varma and Kripa destroyed the army of YudhLshthira iu the night while sleeping without suspicion of danger. " O Saunaka, this best of narrations called Bharata which has begun to be repeated at thy sacrifice, was formerly repeated at the sacrifice of Janamejaya by an intelligent disciple of Vyasa. It is divided into several sections : in the beginning are Paushya, Pauloma, and Astikaparvas, describing in full the valor and renown of kings. It is a work whose descriptions, diction, and sense are varied and wonderful. It contains an account of various manners and rites. It is accepted by the wise as the state called Vairagya is by men desirous of final release. As Self among things to be known, as life among things that are dear, so is this history that furnisheth the means of arriving at the knowledge of Brahma the first among all the shastras. There is not a story current in this world but doth depend upon this history even as the body upon the food that it taketh. As masters of good lineage are ever attended upon by servants desirous of preferment, so is the Bharata cherished by all poets. As the words constituting the several branches of knowledge appertaining to the world and the Veda display only vowels and consonants, so this excellent history displayeth only the highest wisdom. " Listen, O ye ascetics, to the outlines of the several divi- sions ( parvas ) of this history called Bharata, endued with great wisdom, of sections and feet that are wonderful and vari- ous, of subtile meanings and logical connection, and embellish- ed with the substance of the Vedas. " The first parva is called Anukrama.nika ; the second, Sangraha ; then Pausya ; then Pauloma ; then Astika. ; then Adivansav'xtarana. Then comes the Sa^nvava of wonderful and thrilling incidents. Then comes Yatugriha-daha (setting fire to the house of lac) and then Ilidimba-badha (death of Hidimba) parvas ; then comes Baka-badlm ( death of Baka) and then Ghaitra-ratha. Th» next is called Swyamvara (election of husband by Panchali). in which Atjuna by the 24! MAHABHAEATA. exercise of Kshetria virtues won Draupadi for wife, Theii comes Vdivahika (marriage). Then come Viditragamance, ( advent of Vidura ), Rajya-lava ( acquirement of kingdom ), Arjiina-hanahasha, (exile of Arjuna; and Siibhadra-liarana (the ravishment of Subhadra). After these, come Harana-harika, Khandava-daha ( the burning of the Khandava forest), and Maya-darshana ( the meeting with Maya the Asura architect)* Then come Sabhd, Mantra, Jarasandha, Digbijaya (general compaign). After Digbijaya come Raja-syuika, Argkavikarana, ( robbing of the Arghya ) and Shisupala-badha ( death of Shishupala ). After these, Dyuta ( gambling ), Anudyida, (subsequent to gambling). Aranyaka, and Kinnira-badkd (destruction of Kirmira). Then, Arjunavigamanct ( the tra- vels of Arjuna), and Kairdti. In the last hath been described the battle between Arjuna and Mahadeva in the guise of a hun- ter. After this Indra-lokavigdmana ( the journey to the regions ] of Indra ) ; then that mine of religion and virtue and highly pathetic Nalopdkhydna (the story of Nala). After this last, Tirtha-yattra or the pilgrimage of the wise prince of the Kurus, the death of Jatasura, and the battle of the Yakshas, Then the battle with the Nibata-kabachas, Ajagara, and Markan^ dyea-Samasya (the meeting with Markunde^^a). Then the meet- ing of Draupadi and Satyavama, Ghoshayathra, Mrlga-sivapna (dream of the deer). Then the story of Brihadaranayka and then Aindra-drumna. Then Draiipadi-harana (the abduction of Draupadi), and Jayadratlia-bimoksana (the realease of Jayadratha.) Then the story of Savitri illustrating -the great merit of connubial chastity. After this last, the story of ■Rama. The parva that comes next is called Kiindala-harana (the theft of the ear-rings.) That which comes next is Aranya and then Vairata. Then the entry of the Pandavas, and the fulfilment of their promise (of living unknown for one year.) Then the destruction of the Kichakas, then the attempt to take the kine (of Virata by the Kauravas). The next is called the marriage of Avimanyu with the daughter of Virata. The next you must know is the most wonderful parva called Udyoga. The next must be known by the name of Sanjaya- yana (the arrival of Sanjaya). Then comes PrajagarXi. .(the ADT PART A, 55 •sloenlessness of Dlirita-raf.htra owing to lils anxiety.) Then Sanat-sujata in wliich are the m3^steries of spiritual philosophj-. Then Tana-sandhi , and then the arrival of Krishna. Then the story of Mahdl, and then of Galava. Then the stories of Savitrl, Vama-cleva, and Vcdnya. Then the story of Yamadag- iv/a and ^hoda^^lia-rajiha. Then the arrival of Krishna at the court, and then Bldiihpnfra-sho.f^hnna. Then the muster ■<)? troops and the story of Sheta. Then must you know com?3 tlie quarrel of the high-souled Kama. Then the march to the field of the troops of both sides. The next hath been called numbering the Rathis and Afirathaf^. Then comes the arrival of the messenger JJlid-a which kindled the wratli (of the Pandavas). The next that comes you must know i.^ the story of Amha. Then comes the thrilling story of the installation of Bhisma as Commander-in-chief. The next is called the creation of the insular region Jamhu ; then Bhumi ; then the account about the formation of islands. Then comes JBhifjih'if-glM ; and then the death of Bhisma. Then the mstallation of Drona ; then the destruction of the Sansaptahas. Then the death of Abhiman3-'u ; and then the vow of Arjuna (to slay Jayadratha.) Then the death of Jayadratha, and then of Ghatot-kacha. Th^n must you know comes the story of the death of Drona of surprising interest. The next that comes is called the discharge of the weapon called Ravaijana. Then Wiust you know is Kama, and then Salya. Then comes the immersion into the lake, and then the encounter (between Bhima and Diiryodhana) with clubs. Then comes Siuaraswata; and then descriptions of holy shrines, and then genealogies. Then comes SdibptilM describing incidents disgraceful (to the honor of the Kurus.) Then comes the Aialuka of harrowing incidents. Then comes /ak^?ra(Z'Uia (oblation? of watir to the manes of the deceased), and then the wailings of the women. The next must be known as /Si/imfZr^/i'X describing the funeral rites performed for the slain Kauravas. Then comes the destruction of the Rakshasha Charvaka who had assumed the disguise of a Brahmana (for deceiving Yudhish-thira.) Then the coronation iction of the flowers therein -for obtaining the sweet-scented flower (he was in search of ) ; .his consequent battle with the mighty Rakshasas and the Yak- shas of groat prowe^^s including Maniman. the destruction ^2 MAHAEHARATA. of the Asnra Jata by Bhima ; the meeting (of the Pandaras) with the royal sage Vrisha-jxirva ; their departure for the asyhim of Arsliti-shena and abode therein ; tlie incitement of Bhima (to acts of vengeance) by Dranpadi. Then is narra- ted the ascent of the hills of Kylasa by Bhima-sena, his terrific battle with the mighty Yakshas headed by Maniman ; then the meeting of the Pandavas with Vaisravana (Kuvcra), and the meeting with Arjiina after he had obtained for the purposes of Yudhish-thira many celestial weapons ; then Arju- na's terrible encounter with the Nivata-Kavachas dwelling in Hiranya-parva, and also with the Paulomas, and the Kalakeyas; their destruction at the hands of Arjuna ; the commencement of the display of the celestial weapons by Arjuna before Yudhish- thira ; the prevention of the same by Narada ; the descent of the Pandavas from Gaudha-madana ; the seizure of Bhima in the forest by a mighty serpent huge as the mountain ; his release from the coils of the snake, upon Yudhish-thira's answor- ino- certain questions ; the return of the Pandavas to the Kamyaka woods. Here is described the reappearance of Va- sudeva to sec the mighty sons of Pandu ; the arrival of Mar- kandeya, and various recitals ; the history of Prithu the son of Vena recited by the great Kishi ; the stories of Swaraswati and the Kislii Tarhhya. After these, is the story of Matsya ; other old stories recited by Markandej'a ; the stories of Indra- dyiimna and Dhundhu-mara ; then the history of the chaste ■wife ; the history of Angira, the meeting and conversation of Draupadi and Satyabhama ; tlie return of the Pandavas to the forest of Dwaita ; then the procession to see the calves and the captivity of Duryodhaua ; and when the wretch was being carried off, his rescue by Arjuna ; here is Yudhish-thira's dream of the deer ; then the re-entry of the Pandavas into the Ka- myaka forest ; here also is the long story of Vrihi-draunika. Here also is recited the story of Diirvasa ; then the abduction by Jayadratlia of Draupadi from the asylum ; the pursuit of the ravishor by Bhima swift as the air and the ill shaving of ■Jayadratha's crown at Bhima's hands. Hero is the long history of Rama in wliich is shown how Rama by his prowess slew Ra- *vana in battle. Here also is narrated the story of Savitri'; ADI PAEVA. 33 then Kama's deprivation by Indra of hiaear-ringfl ; tlien tlie presentation to Kama by the gratified Indra of a 8aktl (missile weapon) vvliich had the virtue of killing one only person against whom it might be hurled ; then the story called Aranya in which Dharma (the god of justice) gave advice to his son (Yudhish-thira) ; in which, besides, ia recited how the Pandavas after having obtained a boon went towards the west. These are all Included in the third Parva called Arunyaka, consisting of two hundred and sixty-nine sections. The number of slokas is eleven thousand six hundred and sixty four. '• The extensive Parva that comes next is called Vairata. The Pandavas arriving at the dominions of Virata saw in a cemetery on the outskirts of the city a large skami tree whereon they kept their weapons. Here hath been recited their entry into the city and abo le there in disguise. Then the slaying by Bhima of the wicked Kichaka who seuseles.s with lust, had sought Draupadi for his embraces ; the appoint- ment by prince Duryodhana of clever spies, and their despatch to all sides for tracing the Pandavas : the failure of these to discover the mighty sons of Pandu ; the first seizure of Virata's kine by the TrljaHas and the terrific battle that ensued ; the capture of Virata by the enemy and his rescue by Bhima-sena j the release also of the kine by the Pandava f Bhima) ; the seizure of Virata's kine again by the Kurus ; the defeat in battle of all the Kurus by the single-handed Arjuna ; the release of the king's kine ; the bestowal by Virata of his daughter Uttara for Arjuna's acceptance in behalf of his son by Subhadra — Abhimanyu the destroyer of foes. These are the contents of the extensive fourth Parva — the Vairata. The great Rishi Vyasa has composed in this sixty seven sections. The number of slokas is two thousand fifty. '♦ Listen then to (the contents of) the fifth Parra which must be known as Udyoga. While the Pandavas, desirous of victory, were residing in the place called Upaplavya, Duryo- dhana and Arjuna both went at the same time to Vasudeva, and said ' you should render us assistance in this war.' The high-souled Krishna, upon these words being uttered, replied *0 ye first of men, a couneeilor iu myaelt who will not fi^^ht 6 34, MAHAP.HAPvATA. an.l one Akshauhmi of troops, whicli of these shall I give to which of you ?' Bliad to his own interests, the foolish Duryo- dhana asked for the troops ; while Arjuna solicited Krishna as an unfigliting counsellor. (Then is described how) when the kino- of Madra was coming for the assistance of the Pandavas, Duryodhana, having decieved hira on the way by presents and hospitality, induced him to grant a boon and then solicited his assistance in battle ; how Salya, having passed his word to Duryodhana, went to the Paudavas and consoled them by reciting the history of Indra's victory (over Vitra). Then comes the despatch by the Pandavas of their Pwrohita (priest) to the Kauravas. Then is described how king Dhrita- rashtra of great prowess, having heard the words of the purohita of the Pandavas and the story of Indra's victory, decided upon sending his purohita and ultimately despatched Sanjaya as envoy to the Paudavas from desire of peace. Here hath been described the sleeplessness of Dhrita-rashtra from anxiety upon hearing all about the Pandavas and their friends, Vasudeva and others. It was on this occasion that Vidura addressed to the wise king Dhrita-rashtra various counsels that were full of wisdom. It was here also that Sanat-sujata recited to the anxious and sorrowing monarch the excellent truths of spiritual philosophy. On the next morning Sanjaya spoke, in the court of the King, of the identity of the lord Vasudeva and Arjuna. It was then that the illustrious Krishna, moved by kindness and desirous of peace, went himself to the Kaurava cai)ital, Hastinapore, for bringing about peace. Then comes the rejection by prince Duryodhana of the embassy of Krishna who had come to solicit peace for the benefit of both parties. Here hath been recited the story of Damvodvava ; then the story of the high-souled Matuli's search for a husband for his daughter ; then the history of the great sage Galava ; then the story of the training and discipline of the son of Bidula. Then the exhibition by Krishna, before the assembled Rnjas, of his Yoga powers upon learning the evil counsels of Duryodhana and Kama ; then Krishna's taking Kama on his chariot and tender to him of advice, and Kama's, rejection of the same from pride Then the return of Krishna ADI rAFxYA. oa tlie chastiscr of enemies from Hastinaporc to Upaplavya, and his narration to the Pandavas of all that had happened. It was then that those oppressors of foes, the Pandavas, having heard all and consulted properly with each other, made every preparation for war. Then comes the march from Ilastinapore, for hattle, of foot soldiers, horse, charioteers, and elephants. Then the tale of troo{.s by both parties. Then the despatch by prince Duryodhana of UIuJm as envoy tu the Pandavas on the day previous to the battle. Then the talc of charioteers of different classes. Then the story of Ainha. These all have been described in the fifth Parva called Udyoga of the Bharata, abounding with incidents appertaining to war and peace. O ye ascetics, the great Vyasa hath composed one hundred and eighty six sections in this Parva. The number of slokas also composed in this by the great Rishi is six thou- sand six hundred and ninety eight. " Then is recited the Bhisma Parva abounding with wonderful incidents. In this hath been narrated by Sanjaya the formation of the region known as Jambtt. Here hath been described the great depression of Yudhish-thira's army, and also the fierce fight for ten successive days. In this the high-souled Vasudeva by reasons based on the philosophy of final release drove away Arjuna's compunction springing from the hitter's regard for his kindred (whom he was on the eve of slayingj In this the magnanimous Krishna, attentive to the welfare of Yu I P A R V A. 37 that of Danda ; then Yudhish-thira's imminent risk in single combat with Kama in the presence of all the warriors ; then the wrath of Yudhish-thira and Arjuna to each other ; then Krishna's pacification of Arjuna. In this Parva, Bhima in ful- filment of his vow, having ripped open Dushshasana's breast in battle drank his heart's blood. Then Arjuna slew the great Kama in single combat. Readers of the Bharata call this the eighth Parva. The number of sections in this is sixty nine and the number of slokas is four thousand nine hundred and sixty four. " Then hatli been recited the wonderful Parva called Salya. After all the great warriors had been slain, the king of Madra became the leader of the (Kaurava) army. The encounters,, one after another, of charioteers have been here described. Then comes the fall of the great Salya at the hands of Yudhish-thira the just. Here also is the death of Sakuni in battle at the hands of Sahadeva. Upon only a small rem- nant of the troops remaining alive after the immense slaught- er, Duryodhana went to the lake and creating for himself room within its waters lay stretched there for some time. Then is narrated the receipt of this intelligence by Bhima from the fowlers ; then is narrated how, moved by the insulting speeches of Yudhish-thira, Duryodhana ever unable to bear affronts came out of the waters. Then comes the encounter with clubs between Duryodhana and Bhima ; then the arrival, at the time of such encounter, of Balarama ; then is described the sacred- ness of the Swaraswati ; then the progress of the encounter with clubs ; then the fracture of Duryodhana's thighs in battle by Bhima with a terrific hurl of his mace. These all have been described in the wonderful ninth Parva. In this the number of sections is fifty nine and the number of slokas composed by the great Vysa — the spreader of the fame of the Kauravas — is three thousand two hundred and twenty. "Then shall I describe the Parva called Sauptika of fright- ful incidents. On the Pandavas having gone away, the mighty charioteers, Kritavarma, Kripa, and the son of Drona, came to the field of battle in the evening and there saw king Duryo- dhana lying on the ground, his thighs broken, and himself 38 MAHAEHAKATA. covered with blood. Then the great charioteer, the son of Drona, of terrible wrath, vowed, ' without killing all the Panchalas including Dhrishta-dyumna, and the Pandavas also with all their allies, I will not take off my armour.' Having spoken these words, the three warriors leaving Duryodhana's side entered the great forest just as the sun was setting. While sitting under a large banian tree in the night, they saw an owl killing numerous crows one after another. At sight of this, Aswatthama, his heart full of rage at the thought of his father's fate, resolved to slay the slumbering Panchalas. And wending to the gate of the camp, he there saw a Rakshasa of frightful visage and head reaching to the very heavens, guarding the entrance. And seeing that Rakshasa obstructing all his weapons, the son of Drona speedily pacified by worship the three-eyed Rudra. And then accompanied by Kritavarma and Kripa slew all the sons of Draupadi, all the Panchalas with Dhrishta-dyumna and others, together Avith their relatives, slumbering unsuspectingly in the night. All perished on that fatal night except the five Pandavas and the great warrior Satyaki. These escaped owing to Krishna's counsels. Then the charioteer of Dhrishta-dyumna brought to the Pandavas intelligence of the slaughter of the slumbering Panchalas by the son of Drona. Then Draupadi distressed at the death of her sons and brothers and father sat before her lords resolved to kill herself by fasting. Then Bhima of terrible prowess, moved by the words of Draupadi, resolved to please her ; and speedily taking up his mace followed in wrath the son of his preceptor in arms. The son of Drona from fear of Bhima-sena and impelled by the fates and moved also by anger discharged a celestial weapon saying ' this is for the destruction of all the Pandavas ' ; then Krishna saying ' this shall not be ' neutralised Aswat-thama's speech. Then Arjuna neutralised that weapon by one of his own. Seeing the wicked Aswat-thama's destructive intentions, Dwaipayana (and Krishna) denounced curses on him which the latter returned. The Pandavas then deprived the mighty charioteer Aswat-thama of the jewel on his head and became exceedingly glad, and boastful of their success made a present of it to the sorrowin^^ Draupadi, ABIPAHVA. S9 This the tenth Parva, called Sauptlka, is recited. The great Vyasa hath composed in this eighteea sections. The number of slokas also composed in this by the great reciter of sacred truths is eight hundred and seventy. In this Parva have been put together by the great Rishi the two Parvas called Sauptlka, and Aishika. "After this hath been recited the highly pathetic Parva called Strl. Dhrita-rashtra of prophetic eye, afflicted at the death of his children, and moved by enmity towards Bhima, broke into pieces a statue of hard iron deftly placed before him by Krishna (as a substitute for Bhima). Then Vidura, removing the distressed Dhrita-rashtra's affection for worldly things by reasons pointing to final release, consoled that wise monarch. Then hath been described the wending of the dis- tressed Dhrita-rashtra accompanied by the ladies of his house to the field of battle of the Kauravas. Here follow the pathetic wailings of the wives of the slain heroes. Then the wrath of Gandhari and Dhrita-rashtra and their loss of consciousness. Then the Kshetria ladies saw those heroes, — their unreturning sons, brothers, and fathers, — lying dead on the field. Then the pacification by Krishna of the wrath of Gandhari distressed at the death of her sons and grandsons. Then the cremation of the bodies of the deceased Rajahs with due rites by that monarch (Yudhish-thira) of great wisdom and the foremost also of all virtuous men. Then upon the presentation of water to the manes of the deceased princes having commenced, the story of Kunti's acknowledgment of Kama as her son born in secret. These have all been described by the great Rishi Vyasa in the highly pathetic eleventh Parva. Its perusal moveth every feeling heart with sorrow and even draweth tears from the eye. The number of sections composed is twenty seven. The number of slokas is seven hundred and seventy five. "Twelfth in number cometh the Santl Parva, which increaseth the understanding and in Avhich is related the despondency of Yudhish-thira on his having slain his fathers, brothers, sons, maternal uncles and matrimonial relations. In this Parva is described how from his bed of arrows Bhisma exposed various systems of duties worth the study of kings desirous of know- 4-0 MAHABHARATA. ledge ; this Parva exposeth the duties relative to emergencies, with full indications of time and reasons. By understanding these, a person attaineth to consummate knowledge. The mysteries also of final emancipation have been expatiated upon. This is the twelfth Parva the favorite of the wise. It consists of three hundred and thirty-nine sections, and contains fourteen thousand seven hundred and thirty two slokas. "Next in order is the excellent Aniishashana Parva. In it is described how Yudhish-thira the king of the Kurus was re- conciled to himself on hearing the exposition of duties by Bhisma, the son of Bhagirathi. This Parva treats of rules in detail and of Dharma and Artha ; then the rules of cha- rity and its merits ; then the qualifications of donees, and the Bupreme rule regarding gifts. This Parva also describes the ceremonials of individual duty, the rules of conduct, and the matchless merit of truth. This Parva showeth the great merit of Brahmanas and kine, and unraveleth the mysteries of duties in relation to time and place. These are embodied in the ex- cellent Parva called Aniishashana of varied incidents. In this hath been described the ascension of Bhisma to Heaven. • This is the thirteenth Parva which hath laid down accurately the various duties of men. The number of sections in this is one hundered and forty-six. The number of slokas is eight thousand. "Then comes the fourteenth Parva called Aswamedhika. In this is the excellent story of Samvarta and Marutta. Then is described the discovery (by the Pandavas) of golden treasu- ries ; and then the birth of Parikshita who was revived by Krishna after having been burnt by the (celestial) weapon (of Aswat-thama). The battles of Arjuna the son of Pandu, while following the sacrificial horse let loose, with various princes who in wrath seized it. Then is shewn the great risk of Arjuna ni his encounter with Vavru-vahana the son of Chitrangada (by Arjuna) the appointed daughter (of the chief of Mauipura). Then the story of the mungoose during the performance of the horse sacrifice. This is the most wonderful Parva called Aswa- medhika. The number of sections is one hundred and three. The number of slokas composed in this by Vyasa of true know- ledge is three thousand three hundred and twenty. ABTPAKVA. 4T • -'Then comes the fifteenth Parva called ARvnmavasiJia. In this Dhrita-rashtra, abdicating the kingdom, and accompanied by Gandhari and Vidura, went to the woods. Seeing this, the virtuous Pritha also, ever engaged in cherishing her superiors, leaving the court of her sons, followed the old couple. In this is described the wonderful meeting through the kindness of Vyasa of the King (Dhrita-rashtra) with the spirits of his slain children, grand-children, and other princes, returned from the other world. Then the monarch abandoning his sorrows acquir- ed with his wife the highest fruit of his meritorious actions. In this Parva, Vidura after having leaned on virtue all his life attaineth to the most meritorious state, "The learned son of Gavalgana. Sanjaya also, of passions under full control, and the foremost of minister.^, attained, in this Parva, to the blessed state. In this. Yudhish-thira the just met Narada and heard from him about the extinction of the race of the Vrishnis. This is the very wonderful Parva called Asramavasika. The number of sections in this is forty two, and the number of slokas composed by Vyasa cognisant of truth is one thousand live hundred and six. " After this, j^ou know, comes the Maushala of painful inci- dents. In this, those lion-hearted heroes (of the race of Vrishni) with the scars of many a field on their bodies, oppress- ed with the curse of a Brahmana, while deprived of reason with drink, impelled by the fates, slew each other on the shores of the salt sea with the Eraka grass which (in their hands) became (invested with the fatal attributes of the) thunder. In this, both Balarama and Keshava (Krishna) after causing the extermination of their race, their hour having come, themselves did not rise superior to the sway of all-destroy- ing Time. In this, Arjuna the foremost among men, going to Dwaravati (Dwaraka) and seeing the city destitute of the Vrishnis was much affected and became exceedingly sorry. Then after the funeral of his maternal uncle Vasudeva the foremost among the Yadus (Vrishnis), he saw the heroes of the Yadu race lying stretched in death on the spot where they had been drinking. He then caused the cremation of the bodies of the illustrious Krishna and Balarama and of the principal 6 a MAHABHARATA. members of the Yrishui race. Then as he was joiinieying from Dwaraka with the women and the children, the old and the decrepit, — remnants of the Yadu race — he was met on the way by a heavy calamity. He witnessed also the disgrace of his bow Gandiva and the unpropitiousness of his celestial wea- pons. Seeing all this, Arjuna became despondent and pursuant to Vyasa's advice went to Yudhish-thira and solicited permission to adopt the So.nyasa mode of life. This is the sixteenth Parva called Maushala. The number of sections is eight and the number of slokas composed by Vyasa cognisant of truth is three hundred and twenty. " The next is Mahaprastkanika the seventeenth Farva. "In this those foremost among men the Pandavas abdicating their kingdom went with Draupadi on their great journey culled Mahaprasthan. In this they met with Agni having arrived at the sea of red waters. In this, asked by Agni himself, Arjuna having worshipped him duly, returned to hhn the excellent celestial bow called Gandiva. In this, leaving his brothers who dropped one after another and Draupadi also, Yudhish-thira went on his journey without once looking back on them. This tlie seventeenth Parva is called Maha- prasthanika. The number of sections in this is three. The number of slokas also composed by Yyasa cognisant of truth is three hundred and twenty. " The Parva that comes after this you must know is the extraordinary one called Sarga of celestial incidents. Then seeing the celestial car come to take him, Yudhish-thira moved by kindness towards the dog that accompanied him, refused to ascend it without his companion. Observing the illustrious Yudhish-thira's steady adherence to virtue, Dharma (the god of justice) abandoning his canine form showed himself to the king. Then Yudhish-thira ascending to heaven felt much pain. The celestial messenger showed him hell by an act of deception. Then Yudhish-thira the soul of justice heard the heart-rending lament- ations of his brothers abiding in that region under the disci- pline of Yarna. Then Dharma and Indra showed Yudhish-thira (the region appointed for sinners). Then Yudhish-thira after leaving hi?, human body by a pluno:e ia the celestial Ganges AD I PARVA. 4o attained to that region which his acts merited, and' began tio live in joy respected by Indra and all the gods. This is tlio eighteenth Parva as narrated by the illustrious Vyasa. The number of sections is five, and the number of slokas composed, O ascetics, by the great Rishi in this is two hundred and nine. "The above are the contents of the Eighteen Parvas. In the appendix (Khila)B.rc the Ilarlvansa and the Vauish'^a. The num- ber of slokas contained in the Harwansa is twelve thousand. " These are the contents of the section called Parva-sangraha, Sauti continued : — Eighteen Akshauhinis of troops came to- gether for battle. The encounter that ensued was terrible and lasted for eighteen days. He who knows the four Vedas with all the Angds and Upanishadas, but doe& not know this history (Bharata), cannot be regarded as wise. Vyasa of immeasur- able intelligence has spoken of the Mahabharata as a treatise on Artha, on DJiarma, and on Kama. Those who have listened to this history can never bear to listen to others, as, indeed,- they who have listened to the sweet voice of the male Kokila, can never hear the dissonance of tlie crow's cawing. As the formation of the three worlds proceedeth from the five elements, so do the inspirations of all poets proceed from this excellent composition. O ye Brahmanas, as the four kinds of creatures (viviparous, oviparous, born of filth, and vegetables) are depend- ent on space for their existence, so the Puranas depend upon this history. As alt the senses depend for their exercise upon the various modifications af the mind, so do all acts (ceremo- nials) and moral qualities depend upon this treatise. There is not a story current in the world but doth depend on this history, even as the body upon the food it taketh. All poets cherish the Bharata even as servants desirous of preferment always attend upon masters of good lineage. Even as the blessed domestic Asrama can never be surpassed by the three other Asramas (modes of life) so no poets can surpass this poem. "Ye ascetics, shake ye O'ff all inaction. Let your hearts be fixed on virtue, for virtue is the one only friend of him that has gone to the other world. Even the most intelligent by cherishing wealth and wives can never make these their own • nor ure these possessions that are lasting. The Bharata uitcrcst 4-t MAHABHARATA. by the lips of Dwaipayana is without a parallel ; it is virtue itself and sacred. It destroyeth sin and produceth good. He that listeneth to it while it is being recited hath no need of a bath in the sacred waters of Pushkara, A Brahmana, whatever sins he may commit during the day through his senses, is freed from them all by reading the Bharata in the evening. Whatever sins he may commit also in the night by deeds, words, or mind, he is freed from them all by reading the Bharata in the first twilight (morning). He that giveth a hundred kine with horns plaited with gold to a Brahman cog- nisant of the Vedas and all branches of learning, and he that daily listeneth to the sacred narrations of the Bharata, acquireth equal merit. As the wide ocean is easily passable by men having ships, so is this extensive history of great excellence and deep import with the help of this chapter called Parva-sangraha. " Thus endeth the section called Parva-sangraha of the Adi Purva of the blessed Mahabharata. Section III. (Pausya Paria). Sauti said, " Janamejaya the son of Parikshita was with his brothers attending his long sacrifice on the plains of Kuru- kshetra. His brothers were three, Sruta-sena, Ugra-sena, and Bhima-sena. And as they were sitting at the sacrifice, there arrived at the spot an offspring of Sarama (the celestial bitch.) And belaboured by the brothers of Janamejaya, he ran away to his mother, crying in pain. And his mother seeing him crying exceedingly asked him, ''Why criest thou so ? Who hath beaten thee ?" And being thus questioned, he said unto his mother, ' I have been belaboured by the brothers of Janamejaya. ' And his mother replied, 'apparently then, thou hast committed some fault for which hast thou been beaten !' He answered, ' I have not committed any fault. I have not touched the sacri- ficial butter with my tongue, nor have I even cast a look upon it." His mother Sarama hearing this and much distressed at the affliction of her son went to the place where Janamejaya with his brothers was at his lung-exteading ssaciitice, And she ABI PAEVA. 15 addressed Janamejaya in anger, saying, * this my son hath com- mitted no fault : he hath not looked upon your sacrificial butter, nor hath he touched it witli his tongue. Wherefore hath he been beat ?' They gave not her a word in reply ; whereupon she said, ' as ye have beat my son who hath committed no fault, therefore shall evil come upon ye when ye least expect it.' " Janamejaya, thus addressed by the celestial bitch Sarama, became exceedingly alarmed and dejected. And after the sacrifice was concluded, he returned to Hastinapura, and began to take great pains in searching for a Purohita who could by procuring absolution for his sin, neutralise the effect of the curse. "One day Janamejaya the son of Pai-ikshita Avhile ahunting, observed in a particular part of his dominions a hermitage where dwelt a certain Rishi of name Sruta-srava. He had a son named Soma-srava deeply engaged in ascetic devotions. Being desirous of appointing that son of the Rishi as his Purohita, Janamejaya the son of Parikshita sainted the Rishi and addressed him saying, * O possessor of the six attributes, let this thy son be my purohita.' The Rishi thus addressed, answered Janamejaya, ' O Janamejaya, this my son, deep in ascetic devotions, accomplished in the study of the Vedas, and endued with the full force of my asceticism, is born of the womb of a she-snake that had drunk my vital fluid. He is able to absolve thee from all offences save those committed against Mahadeva. But he hath one particular habit, viz., he would grant to any Brahmana whatever might be demanded of him, ' If thou canst put up with it, then take thou him.' Janamejaya thus addressed replied to the Rishi * it shall be even so.' And accepting him for his Purohita, he returned to his capital ; and he then addressed his brothers saying, * this is the person I have chosen for my spiritual master : whatsoever he may say must be complied with by you without examination.' And his brothers did as they were directed. And giving these directions to his brothers, the king marched towards Takshya- shila and brought that country under his authority. " About this time there was a Rishi of name Ayodha-Dhau- mya. And Ayoda-Dhaumya had three disciples, Upamanyti, Aruni, and Veda. And the Rishi bade one -of these disciples; 46 MAHABHARATA. Arimi of Panchala go and stop up a breach in the water-course of a certain field. And Aruni of Panchala, thus ordered by his preceptor, repaired to the spot. And having gone there he saw that he could not stop up the breach in the water-course by ordinary means. And he was distressed because he could not do his preceptor's bidding. But at length he saw a way and said ' well, I will do it in this way,' He then went down into the breach and lay down himself there. And the water was thus confined. " And sometime after, the preceptor Ayoda-Dhaumya asked his other disciples where Aruni of Panchala Avas. And they answered, Sir, he hath been sent by yourself saying — Go, stop up the breach in the water-course of the field : — ' Thus re- minded, Dhaumya, addressing his pupils, said, ' then let us all go to the place where he is.' * And having arrived there, he shouted, ' Ho Aruni of Pan- chala, where art thou ? Come hither, my child.' And Aruni hearing the voice of his preceptor speedily came out of the water-course and stood before his preceptor. And addressing the latter, Aruni said, ' here I am in the breach of the water- course. Not having been able to devise any other means I entered it myself for the purpose of preventing the water running out. It is only upon hearing thy voice that having left it and allowed the waters to escape I have stood before thee, I salute thee, Master ; tell me what I have to do.' " The preceptor, thus addressed replied ' because in getting up from the ditch thou hast opened the water-course, therefore hence-forth shalt thou be called Uddalaka as a mark of thy preceptor's favor. And because my words have been obeyed by thee, thou shalt obtain good fortune. And all the Vedas shall shine in thee and all the Dhdrma-shastras also.' And Aruni, thus addressed by his preceptor, went to the country after his heart. "The name of another of Ayoda-Dhaumya's disciples was Upamanyu. And Dhaumya appointed him saying, " go, my child, Upamanyu, look after the kine. " And according to his preceptor's orders, he went to tend the kine. And having watched them all day, he returned in the evening to his pre- ceptor's house and standing before him he saluted him respect- ADI PARVA. 47 fttlly. And his preceptor seeing him, in good condition of body asked him, 'Upamanyu, my child, upon what dost thou support thyself ? Thou art exceeding plump. ' And he answered his preceptor, 'Sir, I support myself by begging.' And his precept- or said 'what is obtained in alms should not be used by thee without offering it to me. ' And Upamanyu, thus told, went away. And having obtained alms, he offered the same to his preceptor. And his preceptor took from him even the whole. And Aruni, thus treated, went away to attend the cattle. And having watched them all day, he returned in the evening to his preceptor's abode. And he stood before his preceptor and saluted him with respect. And his preceptor perceiving that he still continued to be of good condition of body said unto him, ' Upamanyu, my child, I take from thee even the whole of what thou obtainest in alms, without keeping anything for thee. How then dost thou, at present, contrive to support thyself V And Upamanyu said unto his preceptor, 'Sir, having made over to you all that I obtain in alms, I go abegging a second time for supporting myself. ' And his preceptor then replied, 'This is not the way in which thou shouldst obey thy preceptor. By this thou art diminishing the support of others that live by begging. Truly, having supported thyself so, thou hast proved thyself covetous. ' And Upamanyu, having signified his assent to all that his preceptor said, went away to attend the cattle. And having watched them all day, he returned to his preceptor's house. And he stood before his preceptor and salu- ted him respectfully. And his preceptor observing that he was still fat, said again unto him, ' Upamanyu, my child, I take from thee all thou obtainest in alms and thou dost not go abegging a second time, and yet art thou in healthy condition. How dost thou support thyself ?' And Upamanyu, thus ques- tioned, answered, 'Sir, I now live upon the milk of these cows. ' And his preceptor thereupon told him, ' it is not law- ful for thee to appropriate the milk without having first ob- tained my consent.' And Upamanyu having assented to the justice of these observations, went away to tend the kine. And Avhen he returned to his preceptor's abode, he stood before him axul saluted him as usjual, And his preceptor seeing that be ^8 MAHARHARATA: was still fat, said. IJpamanyu, my child, thou eatest no longei' of alms, nor dost thou go abegging a second time, nor even driukest of the milk ; yet art thou fat. By what means dost thou contrive to live now ? ' And Upamanyu replied, ' Sir, I now sip the froth that these calves throw out while sucking their mothers' teats. ' And the preceptor said, ' these generous calves, I suppose, out of compassion for thee throw out large quantities of froth. Wouldst thou stand in the way of their full meals by acting as thou hast done ? Knov/ then that it is unlawful for thee to drink the froth. ' And Upamanyu, having signified his assent to this, went as before to tend the cows. And restrained by his preceptor, he feedeth not on alms, nor hath he anything else to eat ; he drinketh not of the milk, nor tasteth he of the froth ! " And Upamanyu, one day, oppressed by hunger, when in a forest ate of the leaves of the Arka ( Ascle^ias gigantea ). And his eyes being affected by the pungent, acrimonious, crude, and saline qualities of the leaves which he had eaten, he became blind. And as he was crawling about, he fell into a pit. And upon his not returning that day when the sun was sinking down behind the summit of the western mountain, the preceptor observed to his disciples that Upamanyu was not yet come. And they told him that he had gone out with the cattle. " The preceptor then said, ' Upamanyu being restrained by me from the use of everything, is, of course, displeased, and, therefore, doth not come home until it be late. Let us then go in search of him.' And having said this, he went with his disciples into the forest and began to shout saying, ' Ho, Upamanyu, where art thou ?' And Upamanyu hearing his preceptor's voice answered in a loud tone, ' here I am at the bottom of a well.' And his preceptor asked him how he hap- pened to be there. And Upamanyu replied, ' having eaten of the leaves of the ^rA;a plant I became blind, and so have I fallen into this well.' And his preceptor thereupon told him, ' glorify the twin Aswinas, the joint physicians of the gods, and they will restore thee thy sight.' And Upamanyu thus directed by his preceptor began to glorify the twin Aswinas, in the following words of the Rig Yeda: — ADI PARVA. 49 'Ye have existed before the creation ! Ye first-horn beings, ye are displayed in this wondrous universe of five elements 1 I desire to obtain ye by help of the knowledge derived from hearing and of meditation, for ye are Infinite ! Ye are the course itself of Nature and the intelligent Soul that pervades that course ! Ye are birds of beauteous feathers perching on the body that is like to a tree ! Ye are without the three common attributes of every soul ! Ye are incomparable 1 Ye, through its spirit in every created thing, overspread the universe ! 'Ye are golden Engles ! Ye are the essence in which all things disappear ! Ye are free from error and know no de- terioration ! Ye are of beauteous beaks that wound not un- justly and are victorious in every encounter ! Ye certainly prevail over Time ! Having created the Sun, ye weave the wondrous cloth of the year by means of the white thread of the day and the black thread of the night ! And with the cloth so woven ye have established two courses of action apper- taining respectively to the Devas and the Pitris. The bird of Life seized by Time which represents the strength of the In- finite soul, ye set free for delivering her unto great happi- ness ! They that are in deep ignorance, as long as they are under the delusion of their senses, suppose ye who are inde- pendent of the attributes of matter to be gifted with form 1 Three hundred and sixty cows represented by three hundred and sixty days produce one calf between them which is the year. That calf is the creator and destroyer of all. Seekers of truth following different routes, draw the milk of true knowledge with its help. Ye Aswinas, ye are the creatora of thcat calf ! ' The year is but the nave of a wheel to which is attached seven hundred and twenty spokes representing as many daj's and nights. The circumference of this wheel represented by twelve months is without end. This wheel is full of delusion and knows no deterioration. It affects all creatures whether of this or of the other world. Ye Aswinas, this wheel of time is set in motion by ye ! ' The wheel of Time as represented by the year has a nave 7 50 MAHAP.HAHATA, represented by , the six seasong. The niimbcr of spokes attaclied to that nave is twelve as represented by the twelve signs of the Zodiac, This wheel of Time manifests the fruits of the acts of all beings. The presiding deities of Time abide in that wheel. Subject as I am to its distressful influence, ye Aswinas, liberate me from that wheel of Time, Ye Aswinas, ye are this imi- verse of five elements ! Ye are the objects that are enjoyed in this and in the other world ! Make me independent of the infiaence of the five elements I And though ye are the Supreme Brahma, yet ye move over the Earth in forms enjoying the delights that the senses can afford. ' In the beginning, ye created the ten points of the universe I Then have ye placed the Sun and the Sky above ■ The Rishis, according to the coni^e of the same Sun, perform their sacrifices^, and the gods and men, according to what hath been appointed for them, perform their sacrifices also enjoying the fruits &f those acts t ' Mixing the three colors ye have produced all the objects of sight ! It is from these objects that the universe hath sprung, whereon the gods and men are engaged in their respective occupations, and, indeed, all creatures endued with life I ' Ye Aswinas, I adore ye '. I also adore the Sky which is your handiwork ! Ye are the ordainers of the fruits of all acts from which even the gods are not free I Ye are yourselves free from the fruits of your acts 1 ' Ye are the parents of all ! As males and females it is ye that swallow the food which subsequently develops into the life-creating fluid and blood ! The new-born infant swcks the teat of its mother. Indeed, it is ye that take the shape of the infant ! Ye Aswinas, grant me my sight to protect my life 1' " The twin Aswinas, thus invoked, appeared and said, ' We are satisfied. Here is a cake for thee. Take and eat it.' And Upamaayu, thus addressed, replied, 'your words, O Aswinas, bavs never proved untrue. But without fiist oflEering this cake to my preceptor I dare not take it.' And the Aswinas thereupon told him, * formerly, thy preceptor had invoked liS. We thereupon gave him a cake like this j and he took it without offering it to his master. Do thou that which thj ADI PARVA. Si preceptor cUd,' Thus addressed, Upamanyu again said unto them, ' 0 Aswinas-, I crave your pardon. Without oftering it to my preceptor I dare not apply this cake.' The Aswinaa then said, ' O we are pleased v/ith this devotion ot fhine to thy preceptor. Thy master's teeth are of black iron. Thine shall be of ffcld. Thou shalt be restored to siij-lit and shall have good fortune.' *' Thus spoken to by the Aswinas he recovered his sight, and having gone to his preceptor's presence he saluted hirxi and told him all. And his preceptor was well pleased with him and said unto him, 'Thou shalt obtain prosperity even as the As- winas have said. All the Vedas shall shine in thee and all the Dharma-shastras,' And this was the trial of Upamanyu, *' Then the other disciple of Ayoda-Dliaumya was called Veda. His preceptor once addressed him, sa3ang, *Veda, my child, tarry sometime in my house and serve thy preceptor. It shall be to thy profit,' And Veda having signified his assent tarried long in the family of his preceptor mindful of serving him. Like an ox under the burthens of his master, he bore heat and cold, hunger and thirst, at all times uncomplainingly. And it was long before his preceptor was satisfied. And as a consequence of that satisfaction, Veda obtained good fortune and universal knowledge. And this was the trial of Veda. " And Veda,, having received permission from his preceptor, and leaving the latter's residence after th« completion of his studies, entered the domestic mode o-f life. And while living in his own house, he got three pupils. And he never told them to perform any work or to obey implicitly his own behests ; for having experienced himself much woe while abiding in the family of his preceptor, he liked not to treat them with severity. ** After a certain time, Janamejaya and Paushya, both of the order of Kshetrias, arriving at his residence appointed the Brahmana, Veda, as their spiritual guide ( Upadhyaya ). And one day while about to depart upon some business relative to a sacrifice, he employed one of his disciples, Utahka, to take charge of his household. ' Utanka,' said he, ' whatsoever should have to be done in my house, let it be done by thee 52 MAHAEHARATA. •without neglect. ' And having given these orders to Utanlsai, he went on his journey. " So Utanka always mindful of the injunction of his pre- ceptor took up his abode in the latter's house. And while Utanka was residing there, the females of his preceptor's house having assembled addressed him and said, ' O Utanka, thy mistress is in that season when connubial connection might) be fruitful. Thy preceptor is absent ; then stand thou in his place and do the needful. ' And Utanka, thus addressed, said unto those women, ' It is not proper for me to do this at the bidding of women. I have not been enjoined by my pre- ceptor to do aught that is improper. * "After a while, his preceptor returned from his journey. And his preceptor having learnt all that had happened, became well pleased and, addressing Utanka, said, ' Utanka, my child, what favor shall I bestow on thee ? I have been served by thee duly ; therefore hath our friendship for each other in- creased. I therefore grant thee leave to depart. Go thou, and let all thy wishes be accomplished.' " Utanka, thus addressed, replied, saying, ' Let me do some- thing that you wish, for it hath been said, — He who bestoweth instruction contrary to usage, and he who receiveth it contrary to usage, one of the two dieth, and enmity springeth up between the two. — I, therefore, who have received thy leave 'to depart, am desirous of bringing thee some gratuity due to a preceptor.' His master upon hearing this replied, ' Utanka, my child, wait a while.' Sometime after, Utanka again addressed his preceptor, saying, ' Command me to bring that for gratuity which you desire, ' And his preceptor then said, ' my dear Utanka, thou Last often told me of your desire to bring something by way of acknowledgment for the instruction thou hast received. Go then in and ask thy mistress what thou art to bring for gratui- ty. And bring thou that which she directs. ' And thus di- rected by his preceptor, Utanka addressed his preceptress, say- ing, ' Madam, I have obtained my master's leave to go home, and I am desirous of bringing something agreeable to thee as gratuity for the instruction I have received, in order that I may not depart his debtor, Therefore, please to command me what ADI PARVA. 53 I am to bring as gratuity.' Thus addressed, his preceptress replied, ' Go unto King Paushya and beg of him the pair of ear-rings worn by his Queen, and bring them hither. Four days hence is a sacred day when I wish to appear before the Brah- manas ( who may dine at my house ) decked with these ear- rino-s Then accomplish this, O Utanka ! If thou shouldst succeed, good fortune shall attend thee ; if not, what good canst thou expect ? ' *' Utanka, thus commanded, took his departure. And as he was passing along the road he saw a bull of extraordinary size and a man of uncommon stature mounted thereon. And that man addressed Utanka and said, ' Eat thou of the dung of this bull. ' Utanka, however, Avas unwilling to comply. The man said again, ' 0 Utanka, eat of it without scrutiny. Thy master ate of it before.' And Utanka signified his assent and ate of the dung and drank of the urine of that bull, and rose respectfully, and washing his hands and mouth went to where King Paushya was. *' Arrived at the place, Utanka saw Paushya seated ( on his throne ). And approaching him Utanka saluted the mon- arch by pronouncing blessings and said, ' I am come a peti- tioner to thee.' And King Paushya, having returned Utanka's salutations, said, 'Sir, what shall I do for thee ?' And Utanka said, ' I am come to beg of thee a pair of ear-rings as gratuity for my preceptor. It bchoveth thee to give me the ear-rings worn by thy Rani. ' *' King Paushya replied, ' Go Utanka into the female apartments where the Rani is and demand them of her. ' And Utanka went into the women's apartments. But as he could not discover the Rani, he again addressed the Raja, saying, 'it is not proper that I should be treated by thee with deceit. Thy Rani is not in the private apartments, for I could not find her.' The Raja, thus addressed, considered for a while and replied, 'Recollect, Sir, with attention whether thou beest not in a state of defilement in consequence of contact with the impurities of a repast. My Rani is a chaste wife and cannot be seen by any one who is impure owing to contact with the leavings of a repast. Nor doth she herself appear in sight of any one who is defiled.' 64 KAHABHARATA." " Utanka, thus informed, reflected for a while and then said, 'Yes, it must be so. Having been in a hurry I performed my ablutions ( after meal ) in a standing posture. ' Raja Pau- sliya then said, ' Here is a transgression. Purification is not properly effected by one in a standing posture, nor by one while he is going along. ' And Utanka having agreed to tliis, sat down with his face towards the East, and washed his face, hands, and feet thoroughly. And he then, without noise, sipped thrice of water free from scum and froth, and not warm, and just sufficient to reach his stomach and wiped his face twice. And he then touched with water the apertures of his organs ( eyes, ears, &c. &c. ) And having done all this, he once more entered the apartments of the wo-men. And this time he saw the Rani. And as the Rani perceived him, she saluted him respectfully and said, 'Welcome, Sir, command me what I am to do.' And Utanka said unto her, ' it behoveth thee to give me those ear-rings of thine, I beg them as a present for my preceptor.' And the Rani having been highly pleased with Utanka's con- duct and, considering that Utanka as an object of charity could not be passed over, took off her ear-rings and gave them to him. And she said, ' these ear-rings are very much sought after by Takshaka, King of the Serpents. Therefore shouldst thou carry them with the greatest care.' And Utanka being told this, said unto the Rani, ' Lady, bo under no apprehension. Takshaka, Chief of the Serpents, is not able to overcome me.' And having said this, and taking leave of the Rani, he went back into the presence of Paushya, and said, ' Paushya, I am gratified.' Tlien Paushya said to Utanka, 'A fit object of charity can only be had at long in- tervals. Thou art a qualified guest, therefore do I desire to perform a sraddha. Tarry thou a little. And Utanka replied, * Yea, I will tarry, and beg that the clean provisions that are ready may be soon brought in.' And the Raja having signified his assent, he entertained Utanka duly. And Utanka seeing that the food placed before him had hair in it, and also that it was cold, thought it unclean. And he said unto Paushya, ' Thou givest me food that is unclean, therefore shalt thou lose thy sight.' And Paushya in answer said ' And because ADI PARVA, 5o dost thou impute unci eanness to food that is clean, therefore shalt thou be without issue.' And Utanka thereupon rejoined, * It behoveth thee not, after having offered me unclean food, to curse me in return. Satisfy thyself by occular proof.' " And Paushya seeing the food alleged to be unclean satis- fied himself of its uncleanliness. And Paushya having ascer- tained that the food was truly unclean, being cold and mixed with hair, prepared as it was by a woman with unbraided hair, began to pacify the Rishi Utanka, saying ' Sir, the food placed before thee is cold, and doth contain hair, having been prepared without sufficient care. Therefore I pray thee pardon me. Let me not become blind. ' And Utanka answered, 'what I say must come to pass. Having become blind, thou mayst, however, recover thy sight before long. Grant that thy curse also doth not take effect on me. ' And Paushya said unto him, * I am unable to revoke my curse. For my wrath even now hath not been appeased. But thou knowest not this. For a Brah- mana's heart is soft as new-churned butter, even though his words bear a sharp-edged razor. It is otherwise in respect of these with the Kshetriya. His Avords are soft as new-churned butter, but his heart is as a sharp-edged tool. Such being the case, I am unable, because of the hardness of my heart, to neutralise my curse. Then go thou thy ways. ' To this Utanka made answer, 'I showed thee the uncleanness of the food offer- ed to me, and I was even now pacified by thee. Besides, saidsfc thou at first that because I imputed uncleanness to food that was clean I should be without issue. But the food being truly unclean, thy curse cannot affect me. Of this I am sure. ' And Utanka having said this departed with the ear-rings. " On the road Utanka perceived coming towards him a naked idle beggar sometimes coming in view and sometimes disappearing. And Utanka, having occasion, put the ear- rings on the ground and went for water. In the meantime the beggar came quickly to the spot and taking up the ear-rings ran away. And Utanka having completed his ablutions in water and purified himself and having also reverently bowed down to the gods and his spiritual masters pursued the thief with the utmost speed. And having with great difficulty over- 55 MAHAEHARATA, taken him, lie seized him with force. But at that instant the person seized, quitting the form of a beggar and assuming his real form, viz, that of Takshaka, sj^eedily entered a large hole open in the ground. And having got in, Takshaka proceeded to his own abode, the region of the serpents. " Now, Utanka, recollecting the words of th« Rani, pursued the Serpent, and began to dig open the hole with a stick but was unable to make much progress. And Indra beholding his distress sent his thunder-bolt (Vajra) to his assistance. Then the thunder-bolt entering that stick enlarged that hole. And Utanka began to enter the hole after the thunder-bolt. And having entered it he beheld the region of the Serpents infinite in extent, filled' with hundreds of palaces and elegant mansions with turrets and domes and gateways, abounding with wonderful places for various games and entertainments. And Utanka then glorified the serpents by the following slokas : — Ye Serpents, subjects of King Airavata, splendid in battle and showering weapons on the field like lightning-charg- ed clouds driven by the winds ! Handsome and of various forms and decked with many-colored ear-rings, ye children of Airavata, ye shine like the Sun in the firmament ! On the northern banks of the Ganges are many habitations of serpents. There I constantly adore the great serpents. Who except Ai- ravata would desire to move in the burning rays of the Sun ? When Dhrita-rashtra ( Airavata's brother ) goes out, twenty- eight thousand and eight serpents follow him as his attendants. Ye who move near him and ye who stay at a distance from him, I adore all ye that have Airavata for your elder brother. ' I adore thee also, to obtain the ear-rings, O Takshaka, Avho formerly dwelt in Kurukshetra and the forest of Khandava ! Takshaka and Aswasena, ye are constant companions Avho dwell in Kurukshetra on the banks of the Ikshumati ! I also adore the illustrious Srutasena, the younger brother of Takshaka, who resided at the holy place called Mahadyuman with a view to obtain the Chiefship of the Serpents.' " The Brahmana Rishi Utanka having saluted the chief serpents in this manner, obtained not, however, the ear-rings. And he thereupon became very thoughtful. And when he ADI PARYA. 57 saw that he obtained not the ear-rings even though he had adored the serpents, he then looked about liim and beheld two women over a loom weaving a piece of cloth with a fine shuttle ; and in the loom were black and white threads. And he likewise saw a wheel, with twelve spokes, turned by six boys. And he also saw a man with a handsome horse. And he began to address them the following mantras : — ' This wheel whose circumference is marked by twenty four divisions representing as many lunar changes is furnished with three hundred spokes ! It is set in continual motion by six boys ( the seasons ) ! These damsels representing universal mature are v/eaving without intermission a cloth with threads black and white, and thereby ushering into existence the manifold worlds and the beings that inhabit them ! Thou wielder of the thunder, the protector of the universe, the slayer of Vritra and Namuchi, thou illustrious one who wearest the black cloth and display eth truth and untruth in the universe, thou who ownest for thy carrier, the horse received from the depths of the ocean, and which is but another form of Agni < the god of fire ), I bow to thee, thou supreme Lord, thou Lord of the three worlds, O Purandara !' "Then the man with the horse said unto Utanka, 'lam gratified by this thy adoration. What good shall I do to thee V And Utanka replied, ' even let the serpents be brought under my control.' Then the man rejoined, 'Blow into this horse.' And Utanka bleAv into that horse. And from the horse thus blown into, there issued, from every aperture of his body, flames of fire with smoke, by which the region of the Nagas was about to be consumed. And Takshaka, surprised beyond measure and terri- fied by the heat of the fire, hastily came out of his abode taking the ear-rings with him, and said unto Utanka, ' Pray, Sir, take back the ear-rings.' And Utanka took them back. "But Utanka having recovered his ear-rings thought, '0 this is that sacred day of my preceptress. I am at a distance. How can I, therefore, show my regard for her V And when Utanka was anxious about this, the man addressed him and said, ' Ride this horse, Utanka, and he will in a moment carry thee to thy master's abode. ' And LTtanka having signi- S 58 MAHABHARATA. fied his assent, mounted the horse and presently reached his preceptor's ihonse. " And his preceptress that morning after having bathed was dressing her hair sitting, thinking of uttering a curse on Utanka if he should not return within time, Eut in the meantime Utanka entered his preceptor's abode and paid his respects to his preceptress and presented her the ear-rings. ' Utanka/ said she, ' thou hast arrived at the proper time at the proper place. Welcome, my child ! Thou art innocent and therefore I do not curse thee ! Good fortune is even before thee. Let thy wishes be crowned with success !' " Then Utanka waited on his preceptor. And his preceptor said, ' Thou art welcome ! What hath occasioned thy long absence ? ' And Utanka replied to his preceptor, ' Sir, in the execution of this my business obstruction was offered by Takshaka the King of serpents. Therefore had I to go to the region of the Nagas, There I saw two damsels sitting over a loom, v/eaving a fabric with black and white threads. Pray, v/hat is that ? There likewise I beheld a wheel with twelve spokea ceaselessly turned by six boys. What too doth that import ? Who also is the man that I saw ? And what the horse of extraordinary size likewise beheld by me ? And Avhen I was on the road I also saw a bull with a man mounted thereon, by whom I was endearingly accosted thus — Utanka, eat of the dung of this bull, which v/as also eaten by thy master. — So I ate of the dung of that bull according to his words. Who also is he ? Therefore, enlightened by thee, I desire to hear all about them. ' "And his preceptor thus addressed said unto him, 'Tiie two damsels thou hast seen are Dhata and Vidhata ; the black and white threads denote night and day ; the wheel of twelve spokes turned by the six boys signifieth the year comprising six seasons. The man is Parjanya, the deity of rain ; and the horse is Agni, the god of fire. The bull that thou hast seen on the road is Airavata, the king of elephants ; the man mounted thereon is Indra ; and the dung of the ,bull which was eaten by thee was Aiarlta. It was certainly for this (last) that thou hast not met with death in the region of the Nagas ; and Indra AD I PARVA,' o9 mho is my friend having been mercifully inclined showed thee favor. It is for this that than rcturnset safe, taking the ear- rings with thee. Then, O thou amiable one, I give thee leave to depart. Thou shalt obtain good fortune.' " And Utanka, having obtained his master's leave, moved by anger and resolved to revenge himself on Taksh^ka, proceeded towards Hastinapura. That excellent Brahmana soon reached Hastinapura, And Utanka then waited upon King Janamejaya who had sometime before returned victorious from Takshashilaj And Utanka saw the victorious monarch surrounded on all sides by his ministers. And he pronounced benedictions on him in proper form* And Utanka addressed the monarch at the proper moment in^ speech of correct accent and melodious sounds, saying, ' O thou best of monarchs ! How is it that thou spendest thy time like a child when there is another matter that urgently demandeth thy attention ? ' " Sauti said : — " The monarch Janamejaya, thus addressed, saluting that excellent Brahmana replied unto him, 'In cherish- ing these my subjects I do discharge the duties of my noble tribe. Say, what is that business to be done by me and which hath brought thee hither.' " That foremost of Bmhman-as and distinguished, beyond all for good deeds, thus addressed by the excellent monarch of large heart, replied unto him, ' O King ! the business is tby ©wn that demandeth thy attention ; therefore do it please. O thou King of kings ! thy father was deprived of life by Taksh- ak-a. : therefore do thou avenge thy father's death on that vile serpent. The time hath come, I ween, for the act of ven- geance ordained by the fates. Go then and avenge the death of thy magnanimous father who, unoffending being bitten by that vile serpent, was reduced to the five elements even like a tree stricken by thunder. The wicked Takshaka, vilest of the serpent race, intoxicated with power committed an un- necessary act when he bit the King, thy god-like father., the protector of the race of royal saints. Wicked in. his deeds, he even caused Kasyapa ( the prince of physicians ) to turn back when he was coming for the relief of thy father. Ife behoveth tkee to burn the wicked wretch in the blazing fire go MASABHIRATAJ of a Snake-sacrifice. 0 King ! give instant orders for the sacrifice. It is thus that thou canst avenge the death of thy father. And a very great favour shall have also been shown to me. For by that malignant wretch, O virtuous Prince, my business also was on one occasion obstructed while proceed- ing on account of my preceptor.' " Sauti continued : — ^"The monarch having heard these words, was enraged with Takshaka. The speech of Utanka inflamed the prince, even as the sacrificial fire with clarified butter. Moved by grief also, in the presence of Utanka himself the prince asked his ministers the particulars of his father's journey to the regions of the blessed. And when he heard all the circumstances of his father's death from the lips of Utanka, he was overcome with pain and sorrow. " And thus ends the section called Paushya of the Adi Parva,. of the blessed Mahabharata. Section IV. (Pauloma Parva). Ugrasrava Sauti, the son of Lomaharshana, versed in the Puranas, being in the forest of Naimisha, at the twelve years' sacrifice of Saunaka surnamed Kulapati, stood before the Rishis in attendance. Having studied the Puranas with great pains and therefore acquainted with them thoroughly, with joined hands he addressed them thus, " I have graphically des- cribed to ye the history of Utanka which is one of the causes of King Janamejaya's Snake-sacrifice. What, reverend Sirs, do ye wish to hear ? What shall I relate to ye ? " The holy men replied, " 0 son of Lomaharshana, we shall ask thee and thou wilt reply unto us anxious to hear, recounting some ex- cellent stories. Saunaka our reverend master is at present attending in the apartment of the holy fire. He is acquainted with those divine stories which relate to the gods and Asuraa. He adequately knoweth the histories of men, serpents, and Gandiiarvas. Further, O Sauti, in this sacrifice that learned Brahmana is the chief. He is able, faithful to his vows, wise, a master of the shastras and the Aranyaka, a speaker of AD I PARVA. 61 trutli, a lover of peace, a mortifier of the flesh, and an observer of the penances according to the ordinance. He is respected by us all. It behoves us therefore to wait for him. And when he is seated on his highly respected seat, thou wilt answer what that best of Dwijas shall ask of thee. " Sauti said, " Be it so. And when the high-souled master hath been seated, by him questioned I will narrate sacred stories on a variety of subjects." After a while that excellent Brahmana (Saunaka) having duly performed all his duties, and having propitiated the gods with prayei-s and the manes of his fathers with oblations of water, came back to the place of sacrifice, where with Sauti seated hefore were the assembly of saints of rigid vows sitting at their ease. And when Saunaka was seated in the midst of the Ritwikas and Sadasyas, who were also returned to their places, he spake as foUoweth. Section V, C Pauloma Parva continued. ) Saunaka said, " Child, thy father formerly read the whole of the Puranas, O son of Lomaharshana, and the Bharata with Krishna-Dwaipayana. Hast thou also made them thy study ? In those ancient records are interesting stories and the history of the first generations of the wise men, all which we heard rehearsed by thy sire. In the first place, I am desirous of hearing the history of the race of Bhrigu. Recount thou that history ; we are attentive to listen to thee. " Sauti answered : — " By me hath been acquired all that was formerly studied by the high-souled Brahmanas including Vai- sampayana and repeated by them ; by me hath been acquired all that had been studied by my father. O descendant of the Bhriofu race, attend then to so much as relateth to the exalted race of Bhrigu, revered by Indra and all the gods, by the tribes of Rishis and Marutas (Winds). O great Muni, I will first then properly recount the story of this family, belonging to the Puranas. " The great and blessed saint Bhrigu, we are informed, was begot by the self-existing Brahma from the fire at the sacrifice G>2 KABABHARA'TA, of Varuna. And Bhrigu had a son whom he dearly loved named Chyava7ia. And to Chyavana was born a virtuous son called Pramati. And Pramati had a son named Ruru by Ghritachi: (the celestial danceuse). And to Ruru also by his wife Pramad- vara, was born a son, whose name was Sunaka. He was, O Saunaka, thy great ancestor exceedingly virtuous in his ways. He v/as devoted to asceticism, of great peputartion, learned in the law, and eminent among those having a knowledge of the- Vedas. He was virtuous, truthful, and of well regulated fare. " Saunaka said.—" 0 son of Suta, I ask thee why the illus- trious son of Rhrlgu was named Chyavana. Do tell me all. " Sauti replied : — " Bhrigu had a vnfe v/hom he dearly loved^ named Puloma. She became quick with child by Bhrigu. And one day while the virtuous and continent Puloma was in that condition, Bhrigu, great among those that are true to " their religion, leaving her at home went out to perform his ablutions. It was then that a Rakshasa called Puloma came to Bhrigu 's abode. And entering the Rishi's abode, the Rakshasa saw the wife of Bhrigu, irreproachable in everything. And seeing her he became filled with lust and lost his reason. The beautiful Puloma entertained the Rakshasa thus arrived, with roots and fruits of the forest. And the Rakshasa burning with desire upon having seen her, became very much delighted and resolv- ed, 0 good sage, to bear her away who was so blameless in every respect. " 'My design is accomplished' said the Rakshasa, and so seiz- incT that beautiful matron he carried her away. And, indeed, she of agreeable smiles had been betrothed by her father to the Rakshasa himself, although the former subsequently bestowed her according to due rites on Bhrigu. O thou of the Bhrigu race, this wound rankled deep in the Rakshasa's mind and he thought the present a very good opportunity for carrying the lady away. " And the Rakshasa saw in the apartment in which the sacrificial fire was kept that element burning brightly. And the Rakshasa then asked the flaming element, 'Tell me, O Agni, whose wife this woman rightfully is. Thou art the mouth of the gods, therefore art thou bound to answer my question. This lady of superior complexion had been first ac- ADI PARYA, -03 tepted by me as wife ; but her father subsequently bestowed her on the false Bhrigu. Tell me truly if this fair one can be regarded as the wife of Bhrigu, for having found her alone I am resolved to bear her away by force from the hermitage. My heart burneth with rage when I reflect that Bhrigu hath got possession of this woman of slender waist first betrothed to myself.'" Sauti continued : — " la this manner the Rakshasa asked the flaming god of fire again and again whether the lady was Bhrigu's wife. And the ged was in fear to return an answer. ' Thou, O god of fire,' said he, ' residest continually within every creature, as witness of their merits and demerits. O thou respected one, then answer my question truly. Has not Bhrigu appropriated her who was chosen by me as my wife ? Thou shouldst declare truly whether, therefore, she is my wife by first choice. After thy answer as to whether she is the wife of Bhrigu, I will bear her away from this hermitage even in thy sight. Therefore answer thou truly.' " Sauti continued : — " The Seven-flamed god having heard these words of the Bakshasa became exceedingly distressed, being afraid of telling a falsehood and equally afraid of Bhrigu's curse. And the god at length made answer in words that came out slowly. * This Puloma was, indeed, first chosen by thee, O Rakshasa, but she was not taken by thee with holy rites and invocations. But this far-famed lady was bestowed by her father on Bhrigu in gift from desire of a blessing. She was not bestowed on thee ! O Rakshasa, this lady Avas duly made by the Rishi Bhrigu his wife with Vedic rites in my presence. This is she — I know her. I dare not speak a falsehood. O thou best of RakshasaS; falsehood is never respected in this world.' " Section VI. ( Pauloma Parvd continued. ) Sauti said : — " O Brahmana, having heard these words of the god of fire, the Rakshasa assumed the form of a boar, and seizing the lady carried her away with the speed of the wind, even of thought, Then the child of Bhrigu residing in her body Zi MAHABHARATA, enraged at such violence, dropped from his mother's womb, for which lie obtained the name of Chyavana. And the Rakshasa perceiving the infant drop from the mother's womb, shining like the sun, quitted his grasp of the woman and fell down and was instantly converted into ashes. And the beautiful Puloma distracted with grief, O Brahmana of the Bhrigu race, took up her offspring Chyavana the son of Bhrigu and walked away. And Brahma, the Grand-father of all, himself saw her, the faultless wife of his son, weeping with eyes full of tears. And the Grand-father of all comforted her who was wedded to his son. And of the drops of tears which fell from her eyes was formed a great river. And tliat river began to follow the foot- steps of the wife of the great ascetic Bhrigu. And the Grand- father of the woi-lds seeing that river follow the path of his son'.s wife gave it a name himself, and he called it Vadhusard. And it passeth by the hermitage of Chyavana. And in this manner was born Chyavana of great ascetic power, the son of Bhrigu, " And Bhrigu saw his child Chyavana and its beautiful mother. And the Rishi in a rage asked her, * By whom wast thou made known to that Rakshasa resolved to carry thee away ? O thou of agreeable smiles, the Rakshasa could not know thee for my wife. Therefore tell me who it was that told the Rakshasa so, inorder that I may curse him from anger.' And Puloma replied, ' O possessor of the six attributes, I was discovered to the Rakshasa by Agni (the god of fire). And he bore me away crying like the Kurari ( female Osprey. ) And it was only by the ardent splendour of this thy son that I was rescued ; for the Rakshasa (seeing this infant) let me go and himself falling to the ground was turned into ashes.' " Sauti continued : — " Bhrigu upon hearing this account from Puloma became exceedingly enraged. And in excess of passion the Rishi cursed Agni, saying, 'Thou shalt eat of all things.' " So ends the sixth Section called " the curse on Agni " in the Adi Parva, Section VII. ( Pauloma Parva continued, ) Sauti said : — " The god of fire enraged at the curse of Bhrigii, thus addressed the Rishi : — ' What meaneth tliis rash- ness, O Brahmana, that thou hast displayed towards me ? What transgression can be imputed to me v/ho was laboring to do justice and speak the truth impartially ? Being asked I gave the true answer. A witness who when interrogated respecting a fact of which he hath knowledge representeth otherwise than it is, ruineth his ancestors and descendants both to the seventh generation. He too, who, being fully informed of all the circumstances of an affair, doth not disclose what he knoweth when asked, is undoubtedly stained with guilt. I also can curse thee, but Brahmanas are held by me in high respect. Al- though these be known to thee, O Brahmana, I will yet speak of them, so please attend ! Having by ascetic power multiplied myself, I am present in various forms, in places of the daily homa, in sacrifices extending for years, in places where holy rites are performed (such as marriage, &c.), and in other sacri- fices. With the butter that is poured upon my flame accord- ing to the ordinances declared in the Vedas, the Devas and the Pitris are appeased. The Devas are the waters ; the Pitris are also the waters. The Devas have with the Pitris an equal right to the sacrifices called the Davshas and Pwrnd-mashas. The Devas therefore are the Pitris ; and the Pitris, the Devas. They are identical beings, worshipped together and also separately at the changes of the moon. The Devas and the Pitris eat what h poured upon me. I am therefoi'e called the mouth of the Devas and the Pitris. At the new moon the Pitris, and at the full moon the Devas, are fed through my mouth, eating of the clarified butter that is poured on me. Being, as I am, their inouth, how am I to be an eater of all things (clean and unclean) ? ' " Then Agni, after reflecting for a Avhile, withdrew himself from all places ; from places of the daily homa of the Brah- manas, from all long-extending sacrifices, from places of holy rites, and from other ceremonies. Without their 0ms and Vashats, and deprived of their Siuadhds and Siudhds (sacrificial mantras of great mystery), the whole body of creatures became 9 65 MAHABHARATA. much distressed for the loss of their (sacrificial) fire. The Rislus in great anxiety went to the gods and addressed them thus :— * Ye immaculate beings ! the three regions of the universe are confounded at the cessation of their sacrifices and ceremonies in consequence of the loss of nre ! Ordain what is to be done in this matter, so that there may be no loss of time.' Then the Kishis and the gods went together into the presence of Brahma. And they represented to him all about the curse on Agni and the consequent interruption of all ceremonies. And they said, ' O thou greatly fortunate one ! Agui hath been cursed by Bhrigu. for -some reason. Indeed, being the mouth of the goda and also the first who eateth of what is offered in sacrifices, the eater also of the sacrificial butter, how shall Agni be reduced to the condition of one who eateth of all things promiscuously ?' And the creator of the universe hearing those words of theirs summoned Agni to his presence. And BrahmS, addressed Agni the creator of all and eternal as himself in these gentle wxjrds :— 'Thou art the creator of the worlds and thou art their destroyer ! Thou preservest the three worlds and thou art the promoter of all sacrifices and ceremonies ! There- fore behave thyself so that ceremonies be not interrupted. And O thou eater of the sacrificial butter, why dost thou act so foolishly, being as thou art the Lord of all ? Thou alone art always pure in the universe and thou art its stay ! Thou shalt not, with all thy body, be reduced to the state of one who eateth all things promiscuously. O thou of flames, the flam.e that is in thy viler parts shall alone eat of all things alike. That body ef thine which eateth of flesh (being in the stomach of all carnivorous animals) shall also eat of all things promiscuously. And as every thing touched by the sun's beams becometh pure so shall everything be pure that shall be burnt by thy flames. Thou, O fire, art the supreme energy born of thy own power. Tlien, O Lord, by that power of thine make the Rishi's curse true. Continue to receive thy own portion and that of the gods, offered at thy mouth.' " Sauti continued : — " Then Agni replied to the Grand-father, 'So be it.' And he then went away to obey the command of the supreme Lord. The gods and the Eishis also in delight returued ADI PARVA. 67 to tlie place whence ihoy came. And the Rishis began to per- form as before their ceremonies and sacrifices. And the gods in heaven and all creatures of the world rejoiced exceedingly. And Agni too rejoiced in that he was fi*ee from the prospect of sin. " Thus, O possessor of the six attributes, had Agni been cursed in days of yore by Bhrigu. And sucli is the ancient history founded thereon, the destruction of the Rakshasa Pu- loma, and the birth of Chyavana. " Thus endeth the seventh Section of the Pauloma of the Adi Parva of the blessed Mahabharata, Section VIII. (Pauloma Parvci continued.) SautI said : — '* O Brahmana, Chyavana the son of Bhrigu begot in the womb of his wife Su-kanya a sou. And Ihat eon was the illustrious Pramati of resplendent energy. And Pramati begot in the womb of Ghritachi a son called Ruru. And Ruru begot by his wife Pramadvara a son called Sunaka. And I shall relate to you in detail, O Brahmana, the entire history of Ruru of abundant energy. 0 listen to it then in full ! " Formerly there was a great Rishi called Sthula-kesha possessed of ascetic power and learning and kindly disposed .to- wards all creatures. At that time, O Brahmana sao-e, Viswa- vaahu, the King of the Gandharvas, it is said, knew Menaka the celestial dancing-girl. And the Apsara, Menaka, O thou of the Bhrigu race, when her time was come, dropped the infant in her womb near the hermitage of Sthula-kesha. And dropping the new-born infant on the banks of the river the Apsara, Menaka, O Branmana, being destitute of pity and shame, went away. And the Rishi, Sthula-kesha, of great ascetic power discovered the infant lying forsaken in a lonely part of the river side. And he perceived that it was a female child, bright as the ofF^pring of an Immortal and as it were blazing with beauty. And the great Brahmana, Sthula- kesha, that first of Munis, seeing that female child, and filled with compassion, took it up and reared it. And the lovely child gre^ up in hia holy habifcationj th« noble-minded and blegsed 68 MAHABHAIIATA. Rialii Sthula-kesha performing in due succession all the cere- monies beginning v/ith that at the birth a3 ordanied by the divine laAv. And because she surpassed all of her sex in good- ness, beauty, and every quality, the great Rishi called her by the name of Praraadvara. And the pious Ruru having seen Pramadvara in the hermitage of Sthula-kesha became cue whose heart was pursued by the god of love. And Ruru by means of his companions made his father Praraati, the son of Bhrigu, acquainted with his passion. And Pramati demanded her of the far-famed Sthula-kesha for his son. And her foster-father betrothed the virgin Pramadvara to Ruru fixing the nuptials for the day when the star Varga-Daivatci, (Purva- phalguni) would be ascendant. " Then within a few days of the time fixed for the nuptials, the beautiful virgin while at play with companions of her own sex, her time having come, impelled by fate, trod upon a serpent she did not perceive as it lay in a coil. And the reptile, urged to execute the will of fate, violently darted itg envenomed fangs on the body of the heedless maiden. And stung by that serpent, she instantly dropped senseless on the ground, her color faded and all the graces of her person gone. And with disheveled hair she became a spectacle of woe to her companions and friends. And she who was so agreeable to behold became in death what was too painful to look at. And the slender-waisted girl, lying on the ground like one asleep — being overcome with the poison of the snake — once more became more beautiful still than in life. And her foster- father and the other holy ascetics who were there, all saw her lying motionless upon the ground with the splendour of a lotus. And then there came many noted Brahmanas filled with com- passion, and they sat around her. And Swastyatreya, Mahajana, Kushika, Sankhya-mekhala, Udclalaka, Kat-ha, and Sweta of great renown, Bharad\v«ja, Kauna-kutsya, Arshti-sena, Gau- tama, Pramati, and Pramati'sson Ruru, and other inhabitants of the forest, came tliere. And when they saw that maiden lying dead on the ground overcome with the poison of the reptile that had stung her, filled with compassion, they all wept. But Ruru, paiued exceedingly, retired from the scene." ADIPARVA. 69 So ends the eighth Section of the Piiuloma of the Adi Parva of the blessed Mahabharata, Section IX. ( Pauloma Parva continued ) Sauti said: — *' While those illustrious Brahraanas were sitting around the dead boly of Pramadvara, Ruru, sorely afflicted, retired into a deep wood and wept aloud. And over- whelmed with grief he indulged in much piteous lamentation.' And remembering his beloved Pramadvara he gave vent to his sorrow in the following words: — 'Alas! the delicate fair one that increaseth my affliction lieth upon the bare ground I What can be more deplorable to us her friends ? If I have been charitable, if I have performed acts of penance, if I have ever reverenced my superiors, let the merit of these acts res- tore to life my beloved one ! If from my birth I have, con- trolling my passions, adhered to my vows, let the fair Pramad- vara rise from the ground.' "And while Ruru was indulging in these lamentations for the loss of his bride, a messenger from heaven came to him in the forest and addressed him thus : — ' The words thou utterest, O Ruru, in thy affliction can have no effect. For, O pious man, one belonging to this world whose days are runout can never come back to life. This poor child of a Gandharva and Apsara has had her days run out ! Therefore, O child, thou shouldst not yield up thy heart to sorrow. The great gods, however, have provided before-hand a means. And if thou compliest with it thou mayest receive back thy Pramadvara.' " And Ruru replied, ' what is that which the gods have provided, O messenger of heaven ! Tell me in full so that hearing I may comply with it. It behoveth thee to deliver me !' * And the celestial messenger said unto Ruru, 'Resign half of thy own life to thy bride, and then, O Ruru of the race of Bhrigu, thy Pramadvara shall rise from the ground.' And Ruru replied, ' O best of celestial messengers, I give up a moiety of my own life in favor of my bride. Then let my be- loved one rise up in the dress and form of love.' " 70 MAHABHARATA. Sauti saiJ, " Then the king of the GanJharvas (the fathei? of Pramadvara) and the celestial messenger, both of excellent qualities, went to the god Dharma(the Judge of the dead) and addressed him, saying, ' If it be thy will, O Dharma-raja, let the amiable Pramadvara, the betrothed wife of Euru, now lying dead, rise up with a moiety of Ruru's life,' And Dharma- raja answered, ' O messenger of the gods, if it be thy wish, let Pramadvara the betrothed wife of Euru, rise up endued with a moiety o.f Ruru's life !' " Sauti continued : — " And when Dharma-raja had said so, that maiden of superior complexion, Pramadvara, endued with a moiety of Ruru's life, rose as from her slumbers. This bes- towal by Ruru, endowed with length of days, of a moiety of his owa life to resuscitate his bride afterwards led, it was Been, to a curtailment Ruru's life. " And on an auspicious day their fathers gladly married them with due rites. And the couple passed their days devoted to each other. And Ruru having obtained such a wife as is hard to be found, beautiful and bright as the filaments of the lotus, made a vow for the destruction of the serpent race. And whenever he saw a serpent, he became filled with great wi V and always killed it taking up a weapon. " One day, O Brahmana, Ruru entered an extensive forest. And he there saw an old serpent of the Dundubha species lying stretched on the ground. And Ruru thereupon lifted up in anger his staff even like to the staff of Death, for the purpose of killing it. Then the Dundubha, addressing Ruru, said, '^ I have done thee no harm, O Brahmana! Then wherefore wilt thou slay me in anger ?' " So ends the ninth Section of the Pauloma of the Adi Parva. of the blessed Mahabharata. Section X. ( Pauloma Parva continued. ) Sauti said: — "And Ruru on hearing those words replied, *My wife, dear to me as life, was bit by a snake ; upon which, I made, 0 snake^ a dreadful vow, viz^ that I would kill every ADI PARTA, 71 snalce tliat I might see. Therefore shall I smite thee and thou shalt be deprived of life.' " And the Dundubha replied, ' 0 Brahmana, they are other snakes that bite man. It behoveth thee not to slay Dundubhaa who are serpents only in name. Subject with other serpents to the same calamities but not sharing their good fortune, in woe the same but in joy different, the Dundubhas should not be slain by thee for thou canst judge between right and wrong.' " Sauti continued : — " And the Rishi Ruru hearing these words of the serpent, and seeing that it was perplexed with fear besides being really of the Dundubha species, killed it not. And Ruru, the possessor of the six attributes, comforting the snake addressed it, saying, ' Tell me fully, 0 Snake, who art thou thus metamorphosed ? ' And the Dundubha replied, ' 0 Ruru ! I was formerly a Rishi of name Sahasrapat. And it is by the curse of a Brahmana that I have been metamor- phosed into a snake.' And Ruru asked, ' O thou best of Snakes, for what wast thou cursed by a Brahmana in wrath ? And how long also shall thy form continue so ?' " And so ends the tenth Section of the Pauloma of the Adi Parva. Section XI. ( Pauloma Parvd continued. ) Sauti continued : — " The Dundubha then said, ' in former times, I had a friend Khagama by name. He was keen in his speech and possessed of spiritual power by virtue of his austeri- ties. And one day when he was engaged in the Agni-hotra (Fire-sacrifice), I made a mock snake of blades of grass, and in a frolic attempted to frighten him with it. And anon he went into a swoon. On recovering his senses, that truth-telling and vow-observing ascetic, burning with wrath, exclaimed, — Since thou hast made a powerless mock snake to frghten me, thou shalt be turned even into a venomless serpent thyself by my curse. — O ascetic, I well knew the power of his penances ; therefore with an agitated heart, I addressed him thus, lowly bending with joined hands, — Friend I have done this by way 72 MAHABHARATA. of joke, to excite thy laughter. It behovetli thee to forgive me and revoke thy curse. — And seeing me sorely troubled, the ascetic was moved, and he replied, breathing hot and hard, — What I have said, must come to pass. Hear what I say and lay it to thy heart. O pious one ! When Ruru, the pure son of Pramati, will appear, thou shalt be delivered from the curse the moment thou seest him. — Thou art the very Ruru and the son of Pramati. On regaining my native form, I will tell thee something for thy good.' " And that illustrious man and best of Brahmanas then left his snake body, and attained his own form and original bright- ness. He then addressed the following words to Ruru of incom- parable power. ' O thou first of created beings, verily the hio-hest morality is sparing life. Therefore a Brahmana should never take the life of any creature. A Brahmana should ever be mild. This is the most sacred injunction of the Vedas. A Brahmana should be versed in the Vedas and Vedangas, and should inspire all creatures with confidence. He should be benevolent to all creatures, truth-speaking, and forgiving, even as it is his paramount duty to retain the Vedas in his memory. The duties of the Kshetria are not thine. To be stern, to hold the sceptre and to rule the subject are the duties of the Kshetria. Listen, O Ruru, to the account of the destruction of snakes at the sacrifice of Janamejaya in days of yore, and the deliverance of the terrified reptiles by that best of Dwijas, Astika, profound in Vedic lore and mighty in spiritual energy.' " And so ends the eleventh Section of the Pauloma of the Adi Parva. Section XIL ( Pauloma Parva continued. ) Sauti continued :— " Ruru then asked, '0 best of Dwijas, why was the king Janamejaya bent upon destroying the serpents ? And why were they saved by the wise Astika ? I am anxious to hear all this in detail.' " The Rishi replied, ' 0 Ruru, the important history of ADI PARVA. Y2 Astika yon will learn from the lips of the Brahmanas'. Saying this, he vanislied. " Ruru rushed out in search of the disappearing Rishi, and havinf; failed tx) find him in all the wood, fell down upon the ground. And revolving in his mind the words of the Rishi, he swooned away. On regaining his senses, he went home and asked his father to relate the history in question. Thus asked, his father related all about the story." And so ends the twelfth Section in the Pauloma of the Adi Parva. Section XIII. ( Astika Parva ). Saunaka asked, "For what was it that the mighty monarch Janamejaya determined to take the lives of the snakes by means of his sacrifice ? O Sauti, pray tell us in full the true story. Tell us also why that best of Dwijas and foremost of those that have controlled their passions (Astika), rescued the snakes from the flaming fire. Pray, whose son was that monarch who celebra- ted the snake sacrifice ? And whose also that best of Dwijas ? " Sauti said, " O best of speakers, the story of Astika to which you have alluded is long. 1 will relate it in full, O listen ! " Saunaka said, " I am desirous of hearing at length the charming story of that Rishi of old, the illustrious Brahmana, Astika. " Sauti began, " This history fir.-st recited by Krishna-Dwai- payana is called a Purana by the Brahmanas. It was formerly narrated by my wise father, Suta Lomaharshana, the disciple of Vyasa, before the dwellers of the Naimisha forest, at their request. I was present at the recital, and, O Saunaka, since thou askest me, I will narrate the history of Astika exactly as I heard it. O listen as I recite in full that sin-destroying story ! " The father of Astika was powerful like Prajapati. And he was a Brahmachari, and was always engaged in austere devotions. And he ate sparingly, was a mighty ascetic, and had his lust under complete control. And he was known by the 10 '^ MAHABHARATA. name of Jaratkaru. And that beat of the Yaijdvaras and virtuous and vow-observing Brahmana once undertook a journey over the world, equipped with spiritual energy. And •he visited divers holy spots, and rested where night overtook -him. And he practised religious austerities hard to be practised by men of undeveloped minds. And the sage lived •upon air and renounced sleep for ever. Thus going about like flaming fire, one day he happened to see his ancestors, hanging head foremost in a great hole, their feet pointing to the sky. On seeing them, Jaratkaru addressed thein thus : — * Who are ye thus hanging head foremost in this hole by a rope of virana fibres that is again secretly eaten into on all sides by rats living here ?' " The ancestors sard, * We are vow-observing Rishis of the Yayavara sect. We have come by this low state in conse- quence of want of descendants. We have a son named Jarat- karu. Woe is us I that wretch hath entered upon a life of austeri- ties and the fool doth not think of raising offspring by mar- riage. It is for that reason that we have met with this fate. Having means, we fare like v/retches as if we had none. Pray, O excellent one, wlio art thou that thus sorrowest as a friend on our account ? We are desirous to learn who thou art standing by us, and why thou sorrowest for us.' "Jaratkaru said, 'Ye are even mv/ ancestors. I am thafc Jaratkaru. 0 tell me how I may serv« ye !' " The fathers then answered, ' Try thy best, 0 child, to be= get a son to extend our line. Thereby thou wilt achieve, 0 excellent one, a meritorious act for both thyself and oui'selves ! Not by doing one's duties, not by practising penances, one acquireth the merit one doth by being a father. Therefore, O child, at our command, do thou make up thy mind to marry and produce offspring. Herein consisteth our chief good.' And Jaratkaru replied, 'I shall not marry for my sake nor earn wealth for enjoyment, but 1 shall do so for your welfare alone. In proper time, and ac- cording to the ordinance, I shall take a wife so that I may attain the end. I shall not do otherwi>>e. If a bride may be had of the same name with me, who-?e friends would besides willingly give ADIPARVA. 75" her to me in marriage as a gift in charity, I shall take her hand, according to ritca. But who will give away his daughter to a poor man like myself? I shall accept, however, any daughter given to me in alms, I shall endeavour, O sires, to compass a union. I will abide by my word, I v/ill raise offsjn-ing for your redemption, so that, O fathers, ascending tO' the celestial regions ye may joy as ye like.' " So ends the thirteenth Section in the Astika of the Adi Parva. Section XIV. ( Astika ParvcC contln,ucd'. ) Santi said, "That Brahmana of rigid vows then began to search for a wife, but found he none. One day he went into the forest, and recollecting the words of his ancestors, in a faint voice thrice begged for a bride. Thereupon rose before the Brahman-a^ Vasuki with his sister and offered for the former's acceptance the hand of the fair one. But the Dwija hesitated to accept her, thinking her not of the self-same name with himself. The great Jaratkaru thought within himself, ' I will take none save one who is my namesake.' Then the v»'ise Jaratkaru o-f austere devotions asked the Snake, ' tell me truly, what is tlie name of this thy sister V " Vasuki replied, 'O Jaratkaru, the name of this my younger sister is Jaratkaru. Pray, accept this slender- Avaisted one for thy spouse. O best of Dwijas, it was to unite her with thee that I have brought her up. Tlierefore do thou take her!* Saying this he offered his beautiful sister to Jaratkaru who then espoused her with ordained rites. " So ends the fourteenth Section in the Astika of the Adi Parva. Section XV. ( Aatika Parva continued. ) Sauti said, "O foremost of the Brahm-(truth) knowing Rishis^ the mother of the serpents had cursed them of old, saying. Y6 MAHABHARATA. ' Agni shall burn ye all in the sacrifice of Janamejaya ! ' It was to neutralise that curse that the chief of the serpents married his sister to that high-souled and vow-observing Rishi. The Rishi having formally wedded her, begat in her the great Astika, who became an illustrious ascetic, profound in the Vedas and Vedangas, who regarded all with an even eye, and who removed the fears of his parents. " Then aft^r a long space of time, the king of the Panda va line celebrated a sacrifice known as the Snake sacrifice. After that sacrifice intended for the extermination of the serpents had commenced, the powerful Astika delivered the reptiles, — bis bro* thera and uncles. He delivered his fathers also by raising off- spring to himself. And by his austerities, O Brahmana, and by various vows and the study of the Vedas, he became freed from his debts. By sacrifices he propitiated the gods ; and by the aloption of the Brahmacharya mode of life he conciliated the Bishis ; and by bagetting offspring he gratified his ancestors. "Thus discharging his great debts, and having acquii'ed great merit, Jaratkaru went to heaven with his ancestors, leaving Astika behind. This is the story of Astika, which I have related as I heard it. Now, tell me, O powerful one of the Bhrigu race, what more I am to narrate." So ends the fifteenth Section in the Astika of the Adi Parva. Section XVI. ( Astika Parva continued. ) Saunaka said, " O Sauti, relate in detail the history of the virtuous and learned Astika. We are extremely curious to hear it. O thou amiable one, thou speakest sweetly, and we are well pleased with thy speech. Thou speakest even as thy father. Thy sire was ever ready to please us. Now tell us the story as thy father told it. " Sauti said, " O thou blest Avith length of days, I will narrate the history of Astika as I heard it from my father. O Brahmana, in the Krita (golden) age Prajapati had two fair and virtuous daughters named Kadru and Vinata, The sisters vvere ADI PARVA. 77 the wives of Kasj'apa. Highly gratified with his virtuous wives, Kasyapa, resembling Prajapati himself, was desirous of confer- ring on each of them a boon. Tlie ladies were all joy because their lord was willing to confer on them choice blessings. Kadru said, ' I would be mother of a thousand snakes of equal vigor.' And Vinata wished to bring forth two sons surpassing the thousand offspring of Kadru in strength, energy, size of body, and bravery. And Kasyapa said, ' be it so/ to Vinata extremely desirous of having offspring. And having obtained her prayer, she rejoiced greatly. And having obtained two sons of slpendid prowess, she regarded her boon fulfilled. And Kadru also obtained her thousand sons of equal vigor. ' Bear your children carefully ' said Kasyapa and went to the forest, leaving his two wives gratified with his blessings. " Sauti said, " O best of Dwijas, after a long time, Kadru brought forth a thousand eggs, and Vinata two. Their maid- servants deposited the eggs separately in warm vessels. Five hundred years passed away, and the thousand eggs produced by Kadru bui^st and out came the progeny. But the twins of Vinata did not appear. And Vinata was jealous, and she broke one of the eggs and found in it an embryo with the upper part developed but the lower undeveloped. At this, the child in the egg became angry and thus cursed his mother: 'O mother, since thou hast prematurely broken this egg, thou shalt even serve as a slave. And shouldst thou wait five thousand years, and not destroy, by breaking the otiier egg through impatience, the illustrious child within it, or render it half- developed, he will deliver thee from slavery. And if thou wouldsfc have the child strong, thou must take tender care of the egg for all this time.' And thus cursing his mother the child rose to the sky. O Brahmana, even he is the charioteer of the Sun, always seen in the hour of moniing. "Then at the expiration of the five liundred years, bursting open the other egg, out came Gadura, the serpent-eater. O tiger of the Bhrigu race, immediately on seeing the light, the son of Vinata left his mother, and the lord of birds feeling hungry mounted on his wings to seek for the food assigned to him by the great ordainer of all. " 78 MAHABHARATA. And so eails the sixteenth Section iu the Astika of the AJi' Parva. ^^ ..« Section XVII. ( Astika Parva continued. ) Sauti said, " O ascetic, about this time the two sisters saw Uchchaisrava approaching near, — that Uchchaisrava of com- placent appearance who was worshipped by the gods, that best of steeds, who at the churning of the Ocean for nectar arose, divine, graceful, perpetually young, creation's masterpiece, of irrisistible vigor, and blest with every auspicious mark. " Saunaka asked, ' Why did the gods churn the ocean for nectar and under what circumstances (an which occasion, as you say, sprang that best of steeds so powerful and resplen- dent) was it undertaken ?" Sauti said, " There is a mountain named Mem of blazing ap- pearance, and looking like a huge heap of effulgence. The raya of the sun falling on its peaks of golden lustre are dispersed by them. Abounding with gold and of variegated tints, that, mountain is the haunt of the gods and the Gandharvas. It is immeasurable, and unapproachable by men of manifold sins. Dreadful beasts of prey inhabit its breast, and it is illuminated with divine herbs of healing virtue. It standeth kissing the heavens by its height and is the fii-st of mountains. Ordinary people cannot so much as think of ascending it. It is graced with trees and streams and resoundeth with the charming melody of winged choirs. Standing high for infinite ages, upon it once all the mighty celestials sat them down and held a conclave. They came in quest of amrita, they who had practiced penances and observed the rules according to the ordinance. Seeing the celestial assembly in anxious consultation, Narayana said to Brahma, ' Do thou churn the Ocean with the Suras ( gods ) and the Asuras. By doing so, amrita shall be obtained together with all drugs and all gems. O ye gods, churn ye the Ocean, and ye shall discover dmriia.' " And so ends the seventeenth Section in the Astika of the Adi Parva. Section XVIII. ( Ast'tka Parva continued. ) Sauti said, " There is a mountain of name Mandara adoraed with peaks like those of the clouds. It is the best of mountains, and is covered all over with intertwining herbs. There no end of birds pour forth their melody, and there beasts of prey roam febout. The gods, the Apsaras, and the Kinnaras visit the place. Upwards it riseth eleven thousand yojanas, and descendeth downwards as much. The gods failed to tear it up and they came to Vishnu and Brahma who were sitting, and said. ' devise you some efficient scheme. Consider, ye gods, how Mandara may be upraised for our good. " Sauti continued, "And Vishtui, with Brahma, assented to it, O son of Bhrigu ! And the lotus-eyed one laid the hard task on the mighty Ananta, the prince of Snakes. And the mighty Ananta, directed thereto both by Brahma and Narayana, O Brahmana, upraised that mountain with tlie woods thereon and with the dwellers of those woods. And the gods came to the shore of the Ocean with Ananta, and addressed the Ocean saying, ' O Ocean, we have come to churn thy waters for obtaining nectar. ' And the Ocean replied, ' be it so, as I am to have a share of the nectar, I am able to bear the agitation of my waters by the mountain.' And the gods went to the king of tiie tortoises and said to him, ' 0 Tortoise-king, thou shalt have to hold the mountain on thy back.' The tortoise-king agreed, and Indra placed the mountain on the former's back by means of instruments. " And the gods and the Asuras made Mandara their churn- ing staff and Vasuki the cord, and set about churning the main for amrlta. The Asuras held Vasuki by the hood and the gods by the tail. And Ananta who was for Narayana, at intervals raised the Snake's hood and suddenly lowered it. And in conserpience of the friction he received at the hands of the gods and the Asuras, black vapours with flames issued out of his- mouth which becoming clouds charged with lightning poured down showers to refresh the tired gods. And blossoms beginning to rain on all sides of the go Is from the trees on the whirling Mandara, also refreshed them, 80 MAHABHARATA, " And, 0 Brahraana, out of the deep then came a tremendous roar, like unto the roar of the clouds at the universal dissolu- tion. Various aquatic animals were crushed by the great mountain, and gave up their being in the salt-waters. And many dsvellers of the lower regions and inhabitants of the world of Varuna were killed. Fix>m the revolving Mandara, large trees were torn up by the roots, and flying into the air like birds, they fell into the water. And the mutual friction of the trees produced a fire which surrounded the mountain. And the mountain looked like a mass of dark clouds charged with lightning. O Brahmana, the fire increased, and burnt the lions, elephants and other creatures that were on the mountain. And carcasses of no end of animals floated down the waters. Then Indra extinguished that fire by descending showers. "0 Brahmana, after the churning had gone on for sometime, the gums of various trees and hei'bs mixed witli the waters of the Ocean. And the celestials attained immortality by drinking of the Avaters mixed with those gums vested with the properties of amrita, and with the liquid extract of gold. By degrees, the milky water of the agitated deep produced clarified butter by virtue of the gums and juices. But nectar did not rise even then. And the gods appeared before boon-granting Brahma, seated on his seat and said, ' Sir, we are spent, we have not strength left to churn further. Nectar hath not yet arisen. So that now we have no resource save Narayana.' "Hearing them, Brahma said to Narayana, ' Lord, vouchsafe to grant the gods strength to churn afresh the deep.' " And Narayana agreeing to grant their various prayers, said, ' 0 wise ones, I grant ye sufficient strength. Go, insert the mountain and churn the waters.' "Re-equipped with strength, the gods began the churning again. After a while, the mild Moon of a thousand rays emerged from the ocean. Thereafter, Lakshmi dressed in white, and wine, the white steed, and then the celestial gem Kaus- tuva which graces the breast of Narayana. Lakshmi, wine, and the steed fleet as the mind, all came before the gods on high. Then arose the divine Dhanwantari himself with the white vessel of nectar in his hand. And seeing him, the ADI PARTA. 8Z' Asiiras set up a louj cry, saying, " Ye have taken all, l(e must be ours.' " Aud at length rose the great elephant, Airavata, of huge bod}' ami with two pairs of white tusks. And him took the holder of the thuiider-bolt. But the churning still went on, so that poison at last appeared, and began to overspread the earth, blazing like a flame mixed with fumes. And at the s(\ent of the fearful Kahikuta, the three Avorlds were stupefied. And then Mahadcva of the Mantra form, solicited by Bralima, to save the creation swallowed the poison ami held it in hia throat. And it is sairl that the god from t'lat time is called Nila' hintha, ( blue-throated. ) Seeing all these wondrous thing's, the Asuras were filled with despair, and prepared to enter into hostilities with the gods for the possession of Lakshmi and nectiir. Thereupon Narayana called his bewitching Maya. to his aid, and assuming a ravisliing female form, co pietted with the Asuras. And the Daityas, ravished with her charms, lost their reason and unanimously placed the nectar in the hands of that fair woman. " So ends the eighteenth Section in the Astika of the Adi Parva, Section XIX. ( Astika Parva continued. ) Sauti said, " Then the Daityas and the Danavas with first class armours and various weapons pursued the gods. In the meantime the valiant liord Vidhnu accompanied by Nara took away the nectar in his hands from those mighty Danavas, "And then all the tribes of the gods during that time of great fright drank the nectar receiving it from Vishnu. And while the gods were drinking that nectar after which they had 80 much hankered, a Danava named Rahu was drinkino^ it in the guise of a god. And when the nectar had only reached Rahu's throat, the Sun and the Moon (discovered him and) communicated the fact to the gods. Ami Narayana instant- ly cut off with his discus the well-adorned head of the Dauavu who was drinking the aectur without permission. Audi 11 if MAHAEHAHATA. ■ the linge head of the Danava cut off by the discus and re- sembling a mouutain-peak then rose to the sky and began to utter dreadful cries. And the Danava's headless trunk fallinfT upon the ground and rolling thereon naade the Earth tremble with her mountains, forests, and islands. And from that time ha4h arisen a long-standing quarrel between Rahu's head and the Sun and the Moon. And to this day it swalloweth the Sun and the Moon, (causing the eclipses.) And Narayana quitting his ravishing female form, and hurl- ino' many terrible weapons at them, made the Danavas tremble. And thus on the sliores of the sea of salt-water, commenced the dreadftjl battle of the gods and the Asuras. And sharp-pointed javelins and lances and various weapons by thousands began to be disehai*ged on all sides. And mangled with the discus and wounded with swords, saktis, and maces, the Asuras in large nnmbers vomitted blood and lay prostrate on the earth. Cut off from the trunks with sharp double edged swords, heads adorn- ed with bright gold fell continually on the field of battle. Their bodies drenched in gore, the great Asuras lay dead everywhere. It seemed as if red-dyed mountain peaks lay scattered all around. And when the sun rose in his splendour, thousands of warriors striking one another with their weapons, the sounds 'Alas!' and ' 0h ! ' were heard everywhere. The warriors fiohtinEC at a distance from one another brought one another down by sharp iron missiles, and those fighting at close quarters slew one another by blows of the fist. And the air was filled with shrieks of distress. Everywhere were heard the alarming fvounds, 'cut off,' 'pierce/ 'after,' 'hurl down,' 'advance.' . "And when the battle was raging fiercely, Nara and Nara- yana entered the field. And Narayana seeing the heavenly bow in the hand of Nara, called to his mind his own weapon — the Danava-destroying discus. And lo ! the discus, Sudarshana, destroyer of enemies, like to Agiii in effulgence, and dreadful in battle, came from the sky as soon as thought of. And when it came, Aehyuta of fierce energy, of arms like the trunk of an elephant, hurled with great force the weapon, effulgent as flam- ing tire, dreadful, and of extraordinary lustre, and capable of destroyidg hostile towns. And that discus bla :ing like the fire ADI PARVA. 83 that burneth all things at the end of time, hurlel with force from the handg of Narayana, falling constantly everywhere destroyed the Daityas and the Danavas by thousand,^. Some- times it flamed like fire and consmued them all, eonietiioes it struck them down &s it coursed through the sky; and some- times, falling on earth; like a goblin it drank their life blood. " And on their &ide, the Danavas, white as the clouds from which the rain hath been extracted, possessing great strength and bold hearts, ascended the sky and hurling down thousands of mountains continually harassed the gods. And those dreadful momitaina, like masses of clouds, with their trees and flat tops, falling from the sky, collided with one another and produced a tremendous roar. And when thousands of warriors shouted without intermission on the field of battle and the mountains with the woods thereon began to fall around, the Earth with be? forests trembled. Then the divine Nara coming to that dread* ful conflict of the Asuras and the Ganas (the followers of Rudra), reducing todu.st those rock-s by means of his gold- headed arrows covered the heavens with the dust. And dis- corafittcd by the gods, and seeing the furious discus scour- ing the fields of heaven like a blazing flame, the mighty Dana- vas entered the bowels of the Earth, while others plunged into the sea of salt waters. " And having gained the victory, the gods otTering due respecti to Mandara placed him on bis own base. And the nectar-bear- ing gods making the heavens resound with their shouts, v^^eut to their own abotles. And the gods returning to the heavens re- joiced greatly, and the vessel of nectar ludra and the other gods made over to Nara for careful keep. " And so ends the nineteenth Section in the Astika of the Adi Parva. Section XX. ( Astikd Parvcb Gontinued. ) Sauti said :— '■ Thus have I recited to you all about ho"r amrita (nectar) was churned out ot the Ocean, and on which oocfitsiou the horse Uchcbaiarava of great beauty and iiiivm- 84 MAHABHARATA. parable prowess was obtained. It was this horse seeing whona Kadru asked Vinata, ' Tell me, amiable sister, without taking much time, of what color is Uchchaisrava ? ' And Vinata answered, 'that king o( horaes is certainly white. What dost thou think, sister ? Say thou what is its color. Let ue lay a wager upon it.' And Kadru replied, ' O thou of agreeable smiles, I think that horse is black in its tail. Beauteous one, bet with me that she who losetb shall be the other'a slave.' " Sauti continued, "Thus wagering with each other about menial service as a slave, the sisters went home resolved to satisfy themselves by examiuing the horse the next day. And Kadru bent upon practising a deception, ordered her thousand eons to transform themselves into black hair and speedily cover the horse's tail inorder that slie might not become a slave. But her sons the snakes refusing to do her bidding, ehe cursed them, saying, 'during the snake-sacrifice of the wise king Jauamejaya of the Pandava race, fire shall consume ye.' And the Grand-father (Brahma) himself heard this ex- ceedingly cruel curse denounced by Kadru impelled by the fates. And seeing that the snakes bad multiplied exceed- ingly, the Grand-father moved by kind consideration for his creatures sanctioned with all the gods tiiis curse of Kadru. Indeed, of flaming poison, great prowess, excess of strength, and ever bent on biting other creatures, in consequence of such poison and for the good of all creatures the conduct of their mother towards those persecutors of all creatures was very proper. Fate always inflicts the punishment of death on those who seek the death of other creatures. The gods having exchanged such sentiments with each other then applauded Kadru (and went away.) And Brahma calling Kasyapa to him spake uuto him these words: 'O thou pure one who overcomest all enemies, these snakes of flaming poison, of huge bodies, and ever intent on biting other creatures, that thou hast begot, have been cursed by their mother. Child, do not grieve for it in the least. The destruction of the snakes in the sacrifice hath, indeed, been indicated in the Puranas.' paying this, the divine Creator of the universe propitiated ADIPARVA. 85 the Prajapati (LorJ of creation, Kasyapa) and bestowed on that illustrious one the knowledge of neutralising poiaous. " And so ends the twentieth Section in the Astika of the Adi Parva. Section XXI. (Astika Parva cmitinued), Sauti said, " Then when the night had passed away and the sun had risen in the morning, O thou whose wealth is ascetism, the two sisters, Kadru and Vinata, having laid a wager about slavery, with haste and impatience went to view the horse Uchchaisrava from a near ix)int. On their way they saw Ocean, that receptacle of waters, vast and deep, agitat- ed and in a tremendous roar, full of fishes large enough to swallow the whale, and abounding with huge makaras and creatures of various forms by thousands, and rendered inaccessible by the presence of other terrible, monster-shaped, dark, and fierce aquatic animals ; abounding also with tortoises and crocodiles, the mine of all kinds of gems> the home of Varuna (the water-god), the excellent and beautiful residence of the Nagas, the lord of rivers, the abode of the subterranean fire, the friend (or asylum) of the Asuras, the terror of all creatures, the grand reservoir of waters, knowing no deterioration. It is holy, beneficial to the gods, and the great mine of nectar ; without limits, inconceivable, Bacred, and highly wonderful. Dark, terrible with the voice of aquatic creatures, tremendously roaring, and full of deep whirl-pools. It is an object of terror to all creatures. Moved by the winds blowing from its shores and heaving high with agitation and disturbance, it seems to dance everywhere with uplifted hands represented by its surges. Full of heav- ing billows caused by the Avaxing and waning of the moon, the parent of (Vasudeva's great conch called) Panchajanya,, the great mine of gems, its waters were formerly distitrbed in con- sequence of the agitation caused within them by the Lord Goviuda (Vishnu) of immeasurable prowess when he assumed the form of a wild-boar for raising the (submerged) Earth. Iti 86 MAHABHARATA. bottom lower than the nether regiona tlie vow-observing Brahmavshi, Atri, could not fathom after (toiling for) a hundred years. It becomes the bed of the lotus-naveled Vishnu when at the dawn of every Yiij(t that deity of immeasurable power enjoys the deep sleep of spiritual meditation. It is the refuge of Mainaka under th^ fear of falling thunder, and the retreat of the Asaras overcome in fierce encounters. It offers water as sacrificial butter to the blazing fire emitted from the mouth of Vadava (the ocean-mare). It is fathomless and without limits, vast and immeasurable, the lord of rivers. "And they aawthat unto it rushed mighty rivers by thousands, in pride of gait, like competitors in love, each eager for a meet- ing forestalling the others. And they saw that it was always full, and always dancing with the waves. And they saw that it was deep and abounding with fierce timls and makarois. And it roared constantly with the terrible sounds of aquatic creatures. And they saw that it was vast, and wide as the expanse of space, unfathomable, and limitless, and the grand reservoir of waters." And 80 ends tho twenty-first Section in the Astika of the Adi Parva. Section XXII. ( Astika Parva continued. ) *' The Nagas after a debate arrived at the conclusion that they should do their mother's bidding, for if she failed in obtain- ing her desire she might burn them all abandoning her affection ; on the other hand if she were graciously inclined, the magnani- mous one might free them from her curse. They said, 'We will certainly render the horse's tail black.* And it is said that they then went and became as hairs in the horse's tail, *• In the meantime, the two co-wives had laid the wager. And having laid the wager, O excellent of Brahmanas, the two sisters, Kadru and Vinata, the daughters of Daksha, proceeded in great delight along the sky to the other side of the ocean. And on their way they saw the Ocean, that receptacle of waters, incapable of being easily disturbed, mightily agitated all on a sudden by the ^viud, and roaring tremendously, Abounding with ADI PAKYA, 87" fishe<5 capable of swallowing the whale (timi) and full of maharcis ; containing also creatures of various forms computed by thousands ; frightful from the presence of horrible monsters, in- accessible, deep, and terrible ; the mine of all kinds of gems ; the home of Varuna (the water-god), the wonderful habitation of the N;igas ; the lord of rivers ; the abode of the sub-terranean fire ; the residence of the Asuras and of many dreadful creatures ; the reservoir of waters ; not subject to decay ; romantic, and wonder- ful ; the great mine of the amrlta of the celestials ; immeasurable and inconceivable ; contaiuing waters that are holy; filled to the brim by many thousands of great rivers ; dancing as it were in waves ; such the ocean, full of liquid waves, vast as the expanse of the sky, deep, of body lighted with the flames of sub-terranean fire, and roaring, which the sisters quickly passed over." And so ends the twenty-second Section in the Astika of th e Adi Parva. Section XXIIT. ( AstUm Parva continued.. ) Sauti said, " Having crossed the ocean, Kadru of swift speed, accompanied by Vinata, soon alighted at the vicinage of the horse. They then both beheld that foremost of steeds, of great fleetness,with body Avhite as the rays of the moon but (tail) having black hairs. And observing many black hairs in the tail, Kadru put Vinata who was deeply dejected into slavery. And thus Vinata having lost the wager entered into a state of slavery and became exceeding sorr}'. "And in the meantime, bursting the errg without (the help of his) mother, Gadura also, of great splendour, when his time came, was born enkindling all the points of the universe, — that mighty being endued with strength, that bird capable of assuming at will any form, of going at will everywhere, and of calling to his aid at will any measure of energy. Effulgent like a heap of fire, he blazed terribly. Of lustre equal to that of the fire at the end of the Yuija, his eyes were bright like the lightning flash. And soon after birth that bird grew in size and increasing his body ascended the skies. Fierce and fiercely 88 MAHABHARATA, roariiiG^, He was terrible like a second ocean-fire. And all tlja deities seeing liim, sought the protection of Bibhavasu (Agni.) And they bowed down to that deity of manifold forms seated on his seat and spake unto him these words : — 'O Agni, extend not thy body. Thou wilt not consume us ? Lo ! this huge heap of thy flames is spreadinc^ wide ' And Agni replied, 'O ye persecutors of the Asuras, it is not as ye imagine. This ia Gadura of great strength and equal to me in splendour, endued with great energy, and born to promote the joy of Vinata, Even the sight of thh heap of effulgence hath caused this delusion in ye. He is the mighty son of Kasyapa, the destroyer of the Nagas, engaged in the good of the gods, and the foe of the D.dtyjis and the Rakshasas. Be not afraid of it in the least. Come with me and see. ' And thus addressed, the gods along with tlie Rishis wending towards Gadura adored him from a distance with the following words. " Tlie gods said, * Thou art a Rishi {i. e., cognisant of all mantras), sharer of the largest portion in sacrifices, ever displayed in splendour, the controller of the bird of life, the presiding spirit, of the animate and the inanimate universe ! Thou art the destroyer of all, the creator of all ; thou art Brahma of the Hiranyagarva form ; thou art the lord of creation in the form of Daksha and the other Prajapatis ; thou art Indra (the king of the gods), thou art the steed-necked incarnation of Vishnu ; thou art the arrow (Vishnu himself, as he became such in the hands of Maha leva on the burning of Ti'lpiira) ; thou art the lord of the universe ; thou art the mouth of Vishnu; thou art the four-faced Padmaja; thou art a Brahmana {i.e., wise), thou art Agni, Pavana, &c., {i.e., the presiding deities of every olyect in the universe). Thou art knowledge; thou art the illusion to which we are all subject ; thou art the all-pervading spirit, thou art the lord of the gods ; thou art the great truth ; thou art fenrless ; thou art ever unchanged; thou art the Brahma without attributes; thou art the energies of the Sun, &c. ; thou art the intellectual functions ; thou art our great protection ; thou art the ocean of holiness; tliou art the pure ; thou art bereft of the attributes of darkness, &c, ; thou art the possessor of the six high attributes ; thou art ABT PARVA. SD he wlio cannot be withstood in oontest ! From iheo hnve emanated all things ; thou art of excellent deeds; thon art; all that hath not been and all that liath been ! Thon art pure knowledge ; thou displayest to us, as the Sun by his rays, this animate and inanimate universe; darkening the splendour of the Sun at every moment, thou art the destroyer of all ; thou art all that is perishable and all that is imperishable ! O thou of the splendour of Agni, thou burnest all even as the Sun ia his ana;er burneth all creatures ! O thou terrible one, thou risest even as the fire at the final dissolution of the creation 1 Thou destroyest even him that destroyeth all at the revolutions of the Yugas ! Having reached thee, O mighty Gadura, who mov- est in the skies, we seek thy protection, O lord of birds, whose energy is great, whose splendour is that of fire, whose bright- ness is as that of lightning, whom no darkness can approach, who reachest the very clouds, who art both the cause and the effect, the dispenser of boons, and invincible in prowess ! O Lord, this whole universe is rendered hot by thy splendour bright as the lustre of heated gold ! Protect these high-souled gods, who, overcome by thee and terrified withal, are flying along the heavens in ditferent directions on their celestial cars ! O thou best of birds, thou lord of all, thou art the son of the merciful and high-soule J Rishi Kasyapa ; therefore, be not wroth bufi have mercy on the universe ! Thou art supreme, O assuage thy anger, and preserve us! At thy voice, loud as the roar of thunder, the ten points, the skies, the heaven?, this earth, and our hearts, 0 bird, are continuously trembling! O diminish this thy body resembling Agni ! At the sight of thy splendour resembling that of Yama (the great destroyer) in wrath, our hearts losing all equanimity are quaking ! O thou lord of birds, be propitious to us who solicit thee ! O thou illustrious one, bestow on us good fortune and joy !' "And that bird of fair feathers, thus adored by the deities and the tribes of the Rishis, diminished his own energy and s}>lendour." And thus ends the twenty-third Section in the Astika of the Adi Parva, 12 Section XXIY. (Astika Parva contimied,) Sauti Siiid, "Then having heard about, and beholding his own body, that bird of beautiful feathers diminished his size, " And Gadura said, 'Lei no creature be afraid ; and as ye also are in a fright at sight of my terrible form, I will diminish my energy.' " Sauti continued, " Then that bird capable of going every- where at will, that ranger of the skies capable of calling to his aid any measure of energy, bearing Aruna on his back wended from his father's home and arrived at his mother's side on the other shore of the great ocean. And he placed Aruna of great splendour in the eastern region, when the Sun had resolved to burn the worlds with his fierce rays. " Saunaka said, " What for did the worshipful Sun resolve at that time to burn the worlds ? What wrong was done to him by the gods which provoked his ire ? " Sauti said. "0 thou sinless one 1 when Rahu in the act of drinking nectar was discovered to the gods by tlie Sun and the Moon, the former from that time conceived an enmity towards those deities. And upon the Sun being sought to be devoured by that afflicter (Rahu), he became wroth, and thought, ' O this enmity of Rahu towards me hath sprung from my desire of benefitting the gods. And this sore evil I alone have to sustain. Indeed, at this pass help I obtain not. And the dwellers of the heavens see me about to be devoured and suffer it. And there- fore for the destruction of the worlds must I sit.' And with thid resolution he went to the mountains of the west. " And from that place he began to scatter his heat around for the destruction of the worlds. And then the great Rishis approaching the gods spake unto them : ' Lo 1 in the middle of the night s[)ringeth a great heat striking terror into every heart, and destructive of the three worlds'. And then the gods accompanied by the Rishis wended to the Grand-father, and said unto him, ' O what is this great heat to-day that causeth such panic ? The Sun hath not yet arisen, still the ADI PARVA, 91 destruction (of tlie world) is obvious. O Lord, wliat shall it be when he doth arise ? ' And the Grand-father replied, ' In- deed, the Sun is prepared to rise to-day for the destruction of the worlds. As soo-n as he appeareth he will burn everything into a heap of asiies. By me hath been provided the remedy beforehand. Tlie intcllij^ent son of Kysyapa is known to all by the name of Aruna. He is huge of body and of great splendour ; he shall stay at the front of the Sun, doing the duties of charioteer and taking away all the energy of the former. And tliis will secure the welfare of the worlds, of thd Risliis, and of the dwellers of the heavens,'" And Sauti continued, " And Aruna, ordered by the Grand- father, did all that he was ordered to do, Atid the Siin rose veiled by Aruna's person. I have told thee all about why the Sun was in wrath, and how Aruna also was appointed as the Sun's charioteer. Now hear of that other question propounded by thee a little while ago. " And so ends the twenty fourth vSection in the Astika cf the Adi Parva. Section XXV, ( Adlkd Parva continued, j Sauti said, " Then that bird of great strength and energy and capable of going at will into every place repaired to hia mother's side on the other shore of the great ocean. For thither was Vinata in affliction, defeated in wager and put into a state o-f slavery. And sometime after, on a certain occasion, Kadru calling Vinata who had prostrated herself to the former, addressed her these words in the presence of her san: *0 gentle Vinata, there is in the midst of the ocean, in a remote quarter, a delightful and fair region inhabited by the Nagas, Bear me thither.' And then the mother of that bird of fair feathers bore (on her back or shoulders) the mother of the snakes. And Gadura alsa, directed by his mother's v/ords, carried (on his back) the snakes. And that ranger of the skies born of Vinata began to ascend towards the FJun. And thereupon the snakes, scorched by the rays of the Sun, swoou- 92 MAHABHAEATA. ed away. And Kadru seeing her sons in that state adored Indra, saying, 'I bow to thee, thou lord of all the deities : I bow to thee, thou slayer of (the Asura) Vala ! I bow to thee, thou slayer of Namuchi, O thou of thousand eyes, thou lord of BhacJd ! By thy showers, be thou the protector of the snakes scorched by the Sun ! O thou best of the deities, thou art our great protection 1 O thou Purandara, thou art able to grant rain in torrents ! Thou art Vayu (the air), thou art the clouds, thou art fire, and thou art the lightning of the skies ! Thou art the propeller of the clouds, and thou hast been called the great cloud {i. e. that which will darken the universe during the end of the Yuga) ! Thou art the fierce and incom- parable thunder, and thou art the roaring clouds ! Thou art the creator of the worlds and their destroyer ! Thou art imconquered ! Thou art the lij,^ht of all creatures, thou art Aditya, thou art Vibhavasu, thou art the highest knowledge, thou art wonderful, thou art the greatest being ! Thou art wonderful and thou art a King ! Thou art the best of the deities ■ Thou art Vishnu ! Thou hast thousand eyes, thou art a god, and thou art the final resource ! Thou art, O deity, all amrita, and thou art the most adored Soma (juice) ! Thou art the moment, thou art the lunar daj*, thou art the lava ( minute ), thou art the kshana (4 minutes). Thou art the fortnight of the full moon and the fortnight of the new moon ! Thou art the kala, thou the kashtha, and thou the Tvid'i. (These are all divisions of time.) Thou art the year, thou the seasons, thou the months, thou the nights, thou the days ! Thou art the fair Earth with her mountains and forests ! Thou art also the firmament resplendent with the Sun ! Thou art the great Ocean with heaving billows and abounding with timis, swallowers of thnis, tnakaras, and various fishes ! Thou art of great renown, always adored by the wise, and by the great Rishis with minds rapt in contemplation ! Thou drinkest, for the good of creatures, the Soma juice in sacrifices and the clarified butter offered with Vashats (mantras of a kind). Thou art always Avor- shippcd ill sacrifices by Brahmanas moved by desire of fruit. Q thou incomparable mass of strength, thou art sung in the ADI FARVA. 93 Vedmigas I It is for that reason that the learned Brahmanas bent upon pertbnning sacrifices study the Vedangas with every care.' " And so ends the twenty-fifth Section in the Astika of the Adi Parva. Section XXVI. ( Astika Parvd continued. ) Sauti continued, "And then the illustrious one having the best of horses for his bearer, thus adored by Kadru, covered the entire firmament with masses of blue cloudsi And he commanded the clouds, saying, 'pour ye your vivifyiag and blessed drops. ' And those clouds luminous with light- ing, and incessantly roaring against each other in the welkin, poured abundant water. And the sky looked as if the end of the Yuga had come, in consequence of those wonderful and terribly-roaring clouds that were incessantly begetting vast quantities of water. And in consequence of myriads of waves caused in the falling torrents, the deep roar of the clouds, the flashes of lightning, the violence of the wind, and the general agitation, the sky looked as if dancing in madness. And tlien the sky became dark, the rays of the sun and the moon totally disappeaing in consequence of the incessant downpour by those clouds. " And upon Indra's causing that downpour, the Nagas became exceedingly delighted. And the Earth whs filled with water all around. And the cool clear water reached even the nether regions. And there were countless watery waves all over the Earth. And the snakes with their mother reached (in safety) the island called Ramaniaka. And so ends the twenty-sixth Section in the Astika of the Adi Parva. Section XXVII. (' Aatika Parva continued. ) Sauti said, ''And then the Nagaa wetted with the shower became exceedingly ghid. And borne by that bird of fair feathers, they soon arrived at the island. And that ishiud had been appointed by the creator of the universe as the abode of the makaras. They had seen in that island ou a former occasion the fierce Asnra of the name of Luvana. And arrived there with Gadiira, they saw there a beautiful forest, washed by the waters of the sea and resounding with (the music of) winged choirs. And there were clusters of trees all around with various fruits and flowers. And there were also fair mansions all around ; and many tanks abound- ing with lotuses. And it was also adorned with many fair lakes of pure water. And it was refreshed with pure incense- breathing breezes. And it was adorned with many a tree that grows only on the hills of Malaya (sandal wood) which seemed by Its tall ness to reach the very heavens, and which shaken by the breeze dropped showers of flowers. And there were also various other trees whose flowers were scattered all around by the breeze. And it seemed as if these bathed the Nagaa arrived there with showers of rain represented by their dropping flowers. And that forest was charming and dear to the Gandharvas' and always gave them pleasure. And it was full of bees mad with the honey they sucked. And the sight of its appearance was exceedingly delightful. And in consequence of many things there capable of charming everybody, that forest was fair, delightful, and holy. And echoing with the notes of various birds, it delighted greatly the sons of Kadru. "And then the snakes having arrived at that forest began to enjoy themselves. And they commanded the lord of birds, Gadura, of great energy, saying, ' convey us to some other fair island with pure water. Thou ranger of the skies, thou must have seen many fair regions in thy course (through the air.)' And Gadura, after reflecting for a few moments, asked. , ADI PARYA, 95 his mother Yinata, why, mother, am I to do the hidding of the snakes V And Vinata thus questioned by him thus spake unto that ranger of the skies, her son, invested with every virtue, of great energy, and great strength. "Vinata said, 'O ihou best of birds, I have become, from misfortune, the slave of her who hath the same husband with me. The snakes by an act of deception caused me to lose my bet and have made me so. ' And when liis mother had told bim the reason, that ranger of tlie skies, dejected with grief, addressed the snakes, saying, ' Tell me, ye snakes, by bringing what thing, or gaining a knowledge of Avhat thing, or doing what act of prowess, we may be freed from this state of bond- age to ye.' " Sauti continued, "And the snakes hearing him said. 'Bring thou amrita by force. Then. O bird, shalt thou be freed from bondage.' " And so ends the twenty-seventh Section in the Astika of the Adj Parva. Section XXVIII. ( Astika Parva continued. ) Sauti said, " Gadura, thus addressed by tlie snakes, then «!aid unto his mother. ' I shall go to bring amrita. I desire to eat something. Direct me to it.' And Vinata replied : 'In a remote region in the midst of the ocean, the Nishadas have their fair home. H aving eaten the thousand Nishadas that live there, bring thou amrita. But let not thy heart be ever set on taking the life of a Brahmana. A Brahmana of all creatures must not be slain. He is, indeed, like fire. A Brah- mana when angry becomes like fire or the Sun, like poison or an edged weapon. A Brahmana, it hath been said, is the master of all creatures. For thei^e and other reasons, a Brahmana is the adored of the virtuous. 0 child, he is never to be slain by thee even in anger. Hostility with the Brahmanas, therefore, would not be proper under any circunii^tances. O thou sinless one, neither Agni nor the Sun truly consuineth so as doth a Brahmana of rigid vows when angry. By these vai ious iudica- 9G MAHAT^HARATA. tions must thou know a good Brahmana, Indeed, a Brahmana is the first-born of all ereatnres, the foremost of the four orders, the father and the master of all.' " And Gadura then asked, ' 0 mother, of what form is a Brahmana, of what behaviour, and of what prowess ? Doth he shine like fire, or is he of tranquil mien ? And, O mother, it behoveth thee to tell my inquirin«^ self, assigning reasons, those auspicious signs by which I may recognise a Brahmana !' *' And Vinata replied, saying, ' O child, him shouldst thou know as a ball amongst Brihmanas who having entered thy throat will torture thee as a fish-hook or burn thee as flaming charcoal. A Brahmana must never be slain by thee even in anger.' And Vinata from affection for her son again told him. these words: ' Him shouldst thou know as a good Brahm- ana who shall not be digested in thy stomach. " And Vinata, from parental affection, rniterated those words. And although she knew the incomparable strength of her son, she yet bless- ed him heartily, for deceived by the snakes she was very much afflicted by woe. And she said, ' Let Maruta (the god of the winds) protect thy wings, and the Sun and the Moon thy verte- bral regions; let Agni protect they head, and the Vasus thy whole body ! I also, O child, engaged in beneficial ceremonies, shall sit here to give thee prosperity. Go then, O child, in safety to accomplish thy purpose. Sauti continued, " Then Gadura, having heard the words of his mother, stretched his wings and ascended the skies. And endued with great strength, he soon came upon the Ni- shadas, hungry and like to another Yama. And bent upon slaying the Nishadas, he then raised a great quantity of dusb that overs{)read the firmament and sucking up water from amid the ocean, shook the trees growing on the adjacent mountains. And then the lord of birds obstructed the principal thorough- fare of the Nishadas by his mouth having increased its cleft at will. And the Nishadas begaa to fly in great haste in the direction of the open mouth of the great serpent-eater. And as birds in great affliction ascend by thousands into the skies when the trees of the forest are shaken by the wind, so those Nishadas blinded by the dust raised by the storm entered ADIPARVA. i)7 the wule-extending cleft of Gadura's moutli open to receive them. And then the hungry lord of all rangers of the skies, the oppressor of enemies, endued with great strength, and moving with the greatest activity to achieve his end, closed his mouth killing innumerable Nishadas following the occupatioa of fishermen." And so ends the twenty-eighth Section in the Astikaof the Adi Parva. Section XXIX. ( Astllrt Parva continued. ) Sauti continued, '' A certain Brahmana with his wife had entered the throat of that ranger of the skies. And the former thereupon began to burn the bird's throat like flaming charcoal. And him Gadura addressed, saying, ' O thou best of Brahm- anas, come out soon from my mouth which I open for thee. A Brahmana must never be slain by me although he may be always engaged in sinful practices.' And to Gadura who had thus addressed him, that Brahmana said, ' 0 let this woman of the Nishada caste who is my wife come out with me !' And Gadura said, 'Taking the woman also of the Nishada caste with thee, come out soon. Save thyself without delay inasmuch aa thou hast not yet been digested by the heat of my stomach.' " Sauti continued, '* And then that Brahmana accompanied by his wife of the Nishada caste came out, and eulogising Gadura wended whithersoever he liked. And upon that Brahm- ana coming out with his wife, that lord of birds, fleet as the mind, stretching his wings ascended the skies. And he then saw his father ; and hailed by him, Gadura of incomparable prowess made proper answers. And the great Rishi (Kasyapa) then asked him, ' O child, is it well with thee ? Dost thou getj sufficient food every day ? Is there food in plenty for thee in the world of men ? ' "And Gadura replied, ' My mother is ever well. And so my brother, and so am L But, father, I do not always obtain plenty of food for which my peace is incomplete. I am sent by the snakes to fetch the excellent amrUa (Soma). And, 13 ^^ MAHAEHARATA, ill Jeeil, I shall fetch it to-day for emancipating my mother from her l^oudage. My mother had commanded me, saying, — Etit thou the Nishadas. — I have eaten them by thousands but my hunger is not appeased. Therefore, O worshipful one, point out to me some other food, by eating which, O master, I may be strong enough to bring away amrita by force. Thou shouldst indicate some food wherewith I may appease my hunger and thirst. ' " And Kasyapa replied, ' This lake thou seest is very sacred. It hath been heard of even in the heavens, Tiiere an elephant with face downwards doth continually drag a tortoise his elder brother, I shall speak to you in detail of tiieir hostility in former life. I will tell you in full of their enmity in another life. Hear from me the truth, in proof whereof are they both (in this place.) " 'There was of old a great Rishi of the name of Vibha- vasu. He was exceedingly wratiiful. He had a younger brother of the name of Supritika who also was a great ascetic. And the great sage Supritika was averse to keep his wealth joint with his brother's. And Supritika would always speak of parti- tion. After a certain time his brother Vibhavasu told Supri- tika,— It is from great foolishness that persons blinded by love of wealth always desire to make a partition of their patrimony. And after effecting a partition they fight with each other. Then again, enemies in the guise of friends cause an estrangement between ignorant and selfish men after they become separated in their wealth ; and pointing out faults confii-m their quarrels so that they soon fall one by one. And downright ruin very soon overtakes the separated. For these reasons, the wise, never speak well of partition amongst brothers who when divided regard not the most authoritative Shastras and are always in fear of each other. But as thou Supritika, without regarding my advice, impelled by desire of separation always wishest to make an arrangement about your property, thou must become an elephant.— And Supritika, thus cursed, then spake unto Vibhavasu : — Thou also must become a tortoise moving in the interior of the waters. — " • Aud thus on account of wealth those two fools, Supritika ADI PARVA, 99^ and Vibhavagu, from each other's curse, have become an ele- phant and a tortoise, Owinor to their wrath, they have both become inferior animals. And they are engaged in hostilities with each other, proud of their excessive strength and the weight of their bodies. And in this lake those two of huge bodies are engaged in acts according to their former hostility. The other amongst them, the handsome elephant of huge body, is even how approaching. And hearing his roar, the tortoise also of huge body, living witliin the waters, cometh out agitating the lake exceedingly. And seeing him, the elephant, with trunk in a curl, goeth into the water. And endued with great energy, with motion of his tusks, of fore-part of his trunk, of tail, and of feet, he agitates the waters of the lake abounding with fishes. And the tortoise also of much strength, with upraised head, cometh forward for an encounter. And the elephant is six yojctnas in height and twice that measure in circumference. And the height of the tortoise also is three yojanas and his circumference ten. Eat thou both of them, madly engaged in the encounter and bent upon slaying each other, and accom- plish this business that thou desirest. Eating that fierce ele= phant, — looking like a huge mountain and resembling a mass of dark clouds, bring thou amrita.' " Sauti continued, "And having said so unto Gadura, he (Kasyapa) blessed him then. ' Blest be thou when thou art engaged with the gods in combat. Let pots filled to the brim, Brahmanas, kine, and what other auspicious objects there are, bless thee, O thou oviparous one. And O thou of great strength, when thou art engaged with the gods in combat, let the Richas, the Yajus, the Samas, the sacred sacrificial butter, all the mysteries (of the Vedas), and all the Vedas, be thy strength. ' " And Gadura, thus addressed by his father, wended to the side of that lake. And he saw that expanse of clear water with birds of various kinds all around. And remembering the words of his father, that ranger of the skies possessed of great swiftness of motion seized the elephant and the tortoise, one in each claw. And that bird then soared high into the air. And he came upon a sacred place called Alamixi and saw 100 MAHABHARATA. many divine trees. And struck by the wind raised by his •wings, those trees began to shake with fear. And those di- vine trees growing on golden summits feared that they would break. And the ranger of the skies seeing that those trees capable of granting every wish were quaking with fear, went to other trees of incomparable appearance. And those gigantic trees were adorned with fruits of gold and silver and branches of precious gems. And they were washed with the waters of the sea. And there was a large banian among them grown into gigantic proportions, that then spoke unto that lord of birds while coursing towards it fleet as the mind : ' Sit thou on this large branch of mine extending a hundred yojanas and eat thou the elephant and the tortoise.' And when that best of birds of great swiftness, and of body resembling a mountain, quickly alighted, that banian, the resort of thousands of birds, shook and that branch also full of leaves broke. " And so ends the twenty-ninth Section in the Astika of the Adi Parva. Section XXX. ( Astika Parva continued. ) Sauti said, " The moment the arm of the tree was touched by Gadura of great might with his feet, it broke. And as it broke, it was supported by Gadura. And as he cast his eyes around in wonder after having broken tliat gigantic branch, he saw that a tribe of Rishis called Valakhilyas were suspended therefrom with heads downwards. And having seen those Brahmarshis engaged in ascetic practices suspended therefrom, Gadura said unto himself, ' Indeed, there are Rishis suspended from it ; I will not kill them. ' And reflecting that if that branch fell down, the Rishis would be slain, the mighty one held by his claws the elej)hant and the tortoise yet more firmly. And the king of birds, from fear of slaying the Rishis and desirous of saving them, held that branch in his beaks and rose on his wings. And great Ritihis seeing that act of his which WJ^s beyond even the power of the gods, their hearts moved by wonder, gave that mighty bird a name. And thpy eaid, ' Aa ADI PARVA. 101 this ranger of the skies rises oa its wings bearing a heavy burden, therefore let this foremost of bir Js having snakes for his food be called Gadivra (bearer of heavy weight.)' " And slinking the mountains by his wings, Gadura leisurely coursed through the skies. And as he soared with the elephant and the tortoise (in his claws), he beheld various regions under- neath. And desiring as he did to save the Valakhilyas, he saw not a spot whereon to sit. And at last he wended to the foremost of mountains called Gandhamadana. And he saw there his father Kasyapa engaged in ascetic devotions. And Kasyapa also saw his son — that ranger of the skies, of divine form, possessed of great splendour, energy, and strength, and endued with the speed of the wind or the mind, huge as a mountain peak, a ready smiter like the curse of a Brahmaua, inconceivable, indescribable, frightful to all creatures, endued with great prowess, terrible, of the splendour of Agni himself, and incapable of being overcome by the deities, Danavas, and invincible Rakshasas, capable of splitting mountain summits and of sucking the ocean itself and of destroying the worlds, fierce, and looking like Yama himself. And then the illus- trious Kasyapa seeing him approach and knowing also his motive, spake unto him these words. " And Kasyapa said, ' 0 child, don't commit a rash act, for then thou wouldst have to suffer pain. The Valakhilyas, sup- porting themselves by drinking the rays of the Sun, might, if angry, consume thee.' " Sauti continued, " And Kasyapa then propitiated, for the sake of his son, the Valakhilyas of exceeding good fortune and whose sins had been destroyed by ascetic penances. And Kasyapa said, ' Ye whose wealth is asceticism, the essay of Gadura is for the good of all creatures. The task is great that he is striving to accomplish. It behoveth ye to accord him your permission ? ' " Sauti continued, " The Munis thus addressed by the illus- trious Kasyapa abandoned that branch and wended to the sacred mountain of Himavata for purposes of ascetic penances. And upon those Rishis going away, the son of Vinata, with voice obstructed by the branch in his beaks, asked his father Kasyapa, 102 MAHABHARATA. ' 0 thou illustrious one, where am I to throw tliis arm of the tree ? Illustrious one, indicate to me some region that is with- out human beings.' And then Kasyapa spoke of a mountain without human beings, with caves and dales always covered with snow and incapable of ^approach by ordinary creatures even in thouf^ht. And the great bird bearing that branch, the elephant, and the tortoise, then proceeded with great speed towards that mountain of broad waist. And the great arm of the tree with which that bird of huge body flew away could not be girt round with a cord made of a hundred (cow) hides. And Gadura, the lord of birds, then flew away for hundred thousands of yojanas within the shortest time. And going according to the directions of his father to that moun- tain almost in a moment, the ranger of the skies let fall the gigantic branch. And it fell with a great noise. And that king of rocks shook, struck with the storm raised by Ga- dura's wings. And the trees thereon dropped showers of flowers. And the cliffs of that mountain decked with gems and gold and adorning that great mountain itself, were loosened and fell down on all sides. And the falling branch struck down numerous trees which with their golden flowers amid their dark foliage shone there like clouds charged with lightning. And those trees, bright as gold, falling down upon the ground and becoming dyed with mountain metals, shone as if they were bathed in the rays of the sun. " And the best of birds, Gadura, perching on the summit of that mountain then ate both the elephant and the tortoise. And he the son of Tarkhya, endued with great speed, having eat of the tortoise and the elephant, then rose on his wingS from the top of the mountain summit. " And various omens began to appear among the gods fore- boding fear. Indra's favorite thunder-bolt blazed up in a fright. And meteors with flames and smoke, loosened from the welkin, shot down during the day. And the respective weapons of the Vasus, the Rudras, the Adityas, of all of them, of the Sadhyas, the Marutas, and of all the other tribes of the gods, began to spend their force against each other. And such things had never happened even in the war of the gods and the ADI FARVA. 103 Asiiras. And the winds blew accompanied with thunder, and meteors fell by thousands. And the sk}^ although it Avas cloudless, roared tremendously. And even he who was the god of gods, dropped showers of blood. And the lustre of the flowery garlands on the necks of the gods was dimned. And their prowess suffered a diminution. And terrible masses of clouds dropped thick showers of blood. And the dust raised by the winds darkened tlie splendour of the very coronets of the gods. And he of a thousand sacrifices (Indra), with the other gods, perplexed with fear at sight of these dark disasters, spake unto Vrihaspati thus : ' Why, 0 worshipful one, have these dark disasters suddenly arisen ? No foe do I behold who would oppress us in war. ' And Vrihaspati answered, ' O thou chief of the gods, thou of a thousand sacrifices, it is from thy fault and carelessness, and owing also to the ascetic penances of of the high-souled great Rishis, the Valukhilyas, that the son of Kasyapa and Vinata, a ranger of the skies endued with great strength and possessing the capacity to assume at will any form, is approaching to take away the Soma. And that bird, foremost among all endued with strength, is able to rob ye of the Soma. Every thing is possible, I ween, in him : the un-achievable he can achieve.' " Sauti continued, "And Indra having heard these words then spoke unto those that guarded the amrita : ' A bird endued with great strength and energy has set his mind on taking away the amrita. I warn ye beforehand so that he may not succeed in taking it away by force. Vrihaspati has told me that his strength is immeasurable.' And the gods hearing of it were amazed and took precautions. And they stood surrounding the amrita, and Indra also of great prowess, the Avielder of the thunder, stood with tbem. And the gods wore curious breastplates of gold, of great value and set with gems, and bright leathern armour of great toughness. And the mighty deities wielded various siiarp-edged weapons of terrible shapes, countless in number, emitting, even all of them, sparks of fire mixed with smoke. And they were also armed with many a discus and iron mace furnished with spikes, and trident, and battle-axe, various kinds of sharp-pointed short missiles 104 MAHABHATIATA. and polished swords raid maces of terrible forma, all befitting their respective bodies. And decked with celestial ornaments and resplendent with those bright arms, the gods waited there, their feai-s allayed. And the gods, of incomparable strength, energy, and splendour, resolved to protect the amrita, capable of splitting the towns of the Asnras, all displayed themselves in forms resplendent as the fire. Thus the gods having stood there, that [would be] battle-field, in consequence of hundred thousands of niaces furnished with iron spikes, shone like another suddenly arrived sky illumined by the rays of the sun. " And so ends tiie thirteeth Section in the Astika of the Adi Parva. Section XXXI. ( Af^tlhi Parva contimied. ) Saunaka said, '' O Son of Suta, what was ludra's fault, what his act of carelessness ? How was Gadura born in conse- quence of the ascetic penances of the Valakhilyas ? Why also had Kasyapa — a Brainnana — the king of birds for his son ? Why too was he invincible of all creatures and un-slayable of all ? Why also was that ranger of the skies capable of going into every place at will and of mustering at will any measure of energy ? If these are described in the Purana, I should like to hear them !" Sauti said, " What thou askest me is, indeed, the subject of the Purana. 0 twice-born one, listen as I briefly recite it all ! ■ " Once upon a time, wlien the Prajapati, Kasyapa, was engaged in a sacrifice from desire of offspring, the Rishis, the gods, and the Gandiiarvas, gave him help. And Indra was appointed by Kasjapa to bring the saerificial wood ; and with him those ascetics — the Vahikhilyas, and all the other deities. And the lord Indra taking up according to his own strength a weight that was mountain-like, brought it without any fatigue. And he saw on the way some Pashis, of bodies of the measure of the tiiumb, together carrying one single stalk of the Palasha (Butea frondosa) leaf. And those Rishis were, from want of food, ADI PAHVA. 105 very lean-fleshed as if merged into their OAvn bodies. And they were so weak that they were much afflicted when sunk in the water that collected in an indentation on the road caused by the hoof of a cow. And Purandara, proud of his strength, beheld them with surprise, and laughing at them in derision soon left them behind, insulting them besides by passing over their heads. And those Rishis were at tlus possessed with rage and sorrow. And they made preparations for a great act at Avhich Indra was terrified. Hear thou, O Saunaka, of the wish for (he accomplishment of which those vow-observing, wise, and excellent ascetics poured clarified butter on the sacrificial fire with ioudly uttered mantras ! ' There shall be another Indra of all the gods, capable of going everywhere at will and of muster- ing at will any measure of energy, imparting fear unto the (pre- sent) king of the gods. By the fruit of our ascetic penances, ?et one arise, an hundred times greater than Indra in coura^-e and strength, fleet as the mind, and fierce v/ithal.' And the king of the gods, he of a hundred sacrifices, iiaving come to know of this, became very much alarmed and sought the pro- tection of the vow-observing Kasyapa. And the Prajapati, Kasyapa, hearing everything from Indra went to the Valakhi- lyas and asked them if their act had been successful. And those truth-speaking Rishis replied to him, saying, 'Let it be aa thou say est. ' And the Prajapati, Kasyapa, pacifying them, spake unto them as follows : — ' By the word of Brahma, this one hath been made the lord of the three worlds. Ye ascetics, ye also have been striving to create another Indra \ Ye excellent ones, it behove th ye not to falsify the word of Brahma ! Let not also this purpose for (accomplishing) which 5'e are striving be rendered futile. Let there sjiring an Indra (Lord) of winged creatures, endued with excess of stren<^th. Be gracious unto Indra who is a suppliant before ye !' And the Valakiiilyas, thus addressed b}' Kasyapa, after reverenc- ing that first of Munis, the Prajapati, Kasyapa, spake unto him. " The Valakhllyas said, ' O Pr.ijnpati, this essay of us all is for an Indra. Indeed, this essay hath been also meant for a sou being born unto thee. Let ihis huccessful act theu be 1^ f^Q MAnABHAEATA, accepted by llioe ' And in this matter appoint tlioii wlialr>o» ever thou seest is good and proper.' " Sauti continued, " Meanwhile, moved by the desire of ciffspring, the s^ood daughter of Daksha, the vow-observing, amiable, and fortAinate Vinata, her ascetic penances over, having purified herdelf vath a bath in that season when connu- bial iutercourde might prove fruitful, approached her lord. And Kasyapa spake unto her, ' Respected one, the sacrifice commenced by me hath borne friut : what hath been desired by thee shall come to pass. Two heroic sons shall be born unto thee, the lords of the three worlds. And by the ascetic pen- ances of the Valakhilyas and by virtue of the desire with which I had commenced my sacrifice, those sons shall be of exceeding gooed body became the fore-rui"i.ner of tlie Sun. And Gadura was vested with the lordship of the VnwU. O thou of the race of Bhrigu, hearken now to the mighty achievement of Gadura!" And so eudp. the thirty-first Section in the Astika of the Adi P:\rva. Section XXXIE ( Astlka Parva continued. ) Sauti said, "O thou foremost of Brahnianas, upon the gods having stood prepared for war in that vmy, Gadura the king of birds soon came upon those wise ones. And the gods beholding him of excessive strength began to quake with fear, and strike one another with all their weapons. And amongst those that guarded the Skoma was Bhav.mana (tlic celestial architect), of measureless might, effulgent as the electric fire, and of great energy. And after a terrific encoun- ter of only a moment, mangled by the lord"^ of birds with his talons, beak, and wings, he lay as dead on the field. And that ranger of the skies darkening the worlds by the dust raised by the hurricane of his wings, overwhelmed' the celes- tials with it. And the cclei^tiala overwhelmed by that dusfc swooned away. And lo, the immortals who guarded the amrita, blinded by that dust, could not sec Gadura ! And Gadura thus agitated the region of the hciivens. And ha mangled the gods thus v/ith the wounds iniiict^d by, his wings and beaks. "And then the god of thousand eyes commanded Vayu (the god of wind); saying, 'dispell thou this shower of dust soon. O Maruta, this is, indeed, thy v/ork !' And then the mighty Vayu soon dispelled that dust. And when the dark- ness had disappeared, the celestials attacked Gadura, And as he of great might was attacked by the gods, he began to roar loudly, like the great cloud that' appeareth in the, sky at the end of the Fit^ft, fi-ightening every creatm-e„ And that king of birds of great energy and slayer of hostile heroes, then rose on his v.'ings. And him sta^nng in the skies over the heads of the gods, all the wise ones (the celcstialb) with Indra amongst them covcrad with double-edged broad- swords, iron-maces furnished with sharp spikes, pointed lances, maces, bright kt£ blood. " And Gadura depriving them of life then went to where the amrita was. And he saw that it was suiTounded on all sides with fire. And the terrible flames of that fire covered the entire sky. And moved by violent winds, they seemed bent on burning the Sun himself. And the illustrious Gadura then assumed ninety times ninety (eight thousand and one hun- dred) mouths. And soon drinking in many rivers with those mouths and returning with great speed, that oppressor of ene- mies, having wings for his vehicle, extinguished that fire with those rivers. And extinguishing that fire, he assumed another small form, desirous of entering into (where the Soma was.) And so ends the thirty-second Section in the Astika of the Adi Parva. Section XXXIII. ( Astiha Parva continued. ) Sauti said, " Aud that bird, assuming a golden body bright as the rays of the sun, entered with great force (the region where the Soma was), like a torrent entering the ocean. And he saw in the vicinage of the Soma a wheel of steel, keen-edged, and sharp as the razor, revolving incessantly. And that fierce instrument, of the lustre of the blazing sun and of terrible form, was devised by the gods for cutting to pieces all robbers of the Soma. And Gadura seeing a passage through it stopped there for a moment. And diminishing his body, in an instant he passed through the spokes of that wheel. And within the line of the wheel, he beheld, stationed there for guarding the Soma, two great snakes of the lustre of blazing fire, of tongues bright as the lightning flash, of great energy, of mouth emitting fire, of blazing eyes, containing poison, very terrible, always in anger, and of great activity. And their eyes were ceaselessly inflam- ed with rage and were winkless. And he who is seen by even one of the two is instantly reduced to ashes. And the bird of fair feathers suddenly covered their eyes with dust. And unseen by them he attacked them from all sides. And the son of Vinata — that ranger of the skies — attacking their bodies, mangled them into pieces. And he then approached the Soma without loss of time. And the mighty son of Vinata, taking up the amrita from the place where it was, rose on his wings with great speed, breaking into pieces the instrument that had surrounded it. And the bird soon came out taking the amrita but without drinking it himself. And he then wended on his way without the least fatigue, darkening the splendour of the Sun. " And the son of Vinata then met with Vishnu in his path along the sky. And Narayana was gratified with that act of self-denial on the part of Gadura. And that deity knowing no deterioration said unto the ranger of the skies, ' O I am in- clined to grant thee a • boon. ' And the ranger of the skies thereupon said, ' I shall stay above thee. ' And he again spake 110 MAHABHARATA. unto Narayana these words : — 'I shall be immortal and free from disease without (drinking) amrita. ' And Vislinu said unto the son of Vinata, 'Be it so. ' And ,Gadura, receiving those two boons, told Vishnu, ' I also shall grant thee a boon ; therefore, let the possessor of the six attributes ask of me. ' And Vishnu asked the raighty carrier of great weights to be- come his vehicle. And he made the bird sit on the flag staff of his car, saying, ' Even thus thou shalt stay above me. ' And the i'anger of the skies, of great speed, saying unto Narayana, ' Be it so, ' swiftly vfcnded on his way, mocking the wind with his fleetness. "And while that foremost of all rangers of the skies, that first of winged creatures, Gadura, was coursing through the air after robbing the amrita, Indra hurled at him his thunder- bolt. A^nd Gadura, the lord of birds, struck with the thunder bolt, spake laughingly unto Indra engaged in the encounter, in sweet words, saying, ' I shall respect the Eishi (Dadhichi) of whose bone tlie Vajra hath been made. I shall also respect the Vajra, and thee also of a thousand sacrifices. I cast this feather of mino whose end thou shalt not attain. Struck with thy thunder I have not felt the slightest pain. ' And having said this, the king of birds cast a feather of his. And all crea- tures became exceeding glad, beholding that excellent feathci' of Gadura so cast oif by himself. And seeing that the feather was very beautiful, they said, ' Let this bird be called Suparna (having fair feathers,)' And Pnrandara of a thousand eyes witnessing this wonderful incident thought tha,t bird to be some great being and addressed him thus. " And Indra said, ' O thou best of birds, I desire to know the limit of thy great strength, and I desire also eternal friends- ship with thee,' " And so enda the thirty-third Section in the Astika of the Adi Parva» Section XXXIT. ( Astika Parva continued. ) Siuti continued, " And Gadura Baid, 'O Piiraiidaralet there 1)6 friendship between thee and me as thou desirest. My strenf^tli, know thou, is great and hard to bear. O thou of a thousand sacrifices, the good never approve of speaking highly of their own strength, nor do they speak of their own merits. But being made a friend, asked by thee, O friend, I will answer tfeee, although self-praise without reason is ever improper. I can bear on a siy.gle feather of mine, O Sakra, this Earth with her mountains and forests and with the waters of the ocean, and with thee also stationed thereon. Know thou, my strength is such that I can bear without fatigue even all the worlds put together, with their animate and iuauimate objects.' " Sauti continued, " 0 Saunaka, after Gaduraof great cour- age had thus spoken, the chief of the gods — the wearer of the (celestial) crown, the lord bent upon the good of the worlds, replied, saying, ' It is as thou sayest. Everything is possible in thee. Accept now my sincere and hearty friendship. And if thou liast no business with the Soma, return it to me. Those to whom thou wouldst give it would always oppose us. ' And Gadura, answered, ' There is a certain reason for which the Soma is being carried by me. I shall not give the Soma to any one for drink. But where I myself, O thou of thousand eyes, place it down, thou lord of the heavens canst then, taking it up, instantly bring it away. ' And Indra then said, ' O thou oviparous one, I am highly gratified with this speech now* spoken by thee ! O thou best of all rangcrd of the skies, accept from mo any boon that thou desirest.' " S;iati coi\tinuod, " And Ga'hira, recollecting then the eons of Kadru an 1 romembeiing also the b"ii,]age of l>is motlier, caused by an act of deception, owing to the well-known i-easoa (the curse of Aruua), said, ' Although I have power over all creatures, yet I shall do your bidding. Let, 0 Sakra, the mighty snakes become my food '.' And the flayer of the Dii- 112 KAHAEHAEATAi navas, having' saiJ unto liiiu ' Be it so,' tLen went to Harl the god of god'^, of great soul, the lorJ of Yogees. And the latter sanctioned everything that had been said by Gadura. And the worshipful lord of the heavens again said unto Gadura, 'I shall bring away the Soma when tliou placest it down." And having said so, he bade farewell to Gadura. And the bird of fair feathers then went to the vicinage of his mother with great speed. " And Gadura in joy then spake unto all the snakes, ' Here have I brought the amrita. Let me place it on some kusa grass. O ye snakes, sitting here, drink of it after ye have per- formed your ablutions and religious rites. As said by ye, let this my mother become from this day a freed- woman, for by me hath been accomplished your bidding. ' And the snakes having said unto Gadura ' Be it so, ' then went to perform their ablutions. And Sakra in the meantime taking up the amrita wended back to the heavens. And the snakes, after performing their ablutions, their daily devotions, and other sacred rites, returned in joy, desirous of drinking the amritd. And they saw that the bed of kusa grass whereon the amrita had been placed was empty, the amrita itself having been taken away by a counter act of deception. And they thereupon began to lick with their tongues the husa grass as the amrita had been placed thereon. And the tongues of the snakes bj' that act became divided in twain. And the Jaisa grass too from con- tact with amrita became sacred from that time. And thus by the illustrious Gadura was amrita brought (from the heavens) and brought for the snakes, and by him thus were the snakes made of divided tongues. " And the bird of fair feathers very much delighted, enjoyed himself in those woods accompanied by his mother. And he of grand achievements, deeply reverenced by all rangers of tlie skies, gratified his mother by eating of the snakes. "And that man who would listen to this story, or read it to an assembly of good Brahmanas, must surely go to heaven acquiring great merit from the recitation of (the deeds of) Gadura. " ADIPARVA, 11 Q And so enJa the tliirfy-fourtli Section iu the Astlka of the Adi Parrfi. Section XXXV. ( Astlka Parva continued. ) Saunaka said, " O son of Suta, thou hast nnfolded tlie reason why the snakes were cursed by their mother, and why Vinata was also cursed by her son. Thou bast also related the bestowal of boons by their husband on Kadru and Vinata. Thou hast likewise told us the names of Vinata's sons. But thou hast not yet recited the names of the snakes. We are anxioi^s to hear the names of the principal ones. " Sauti S£^d, " O thou whose wealth is asceticism, from feau «f being lengthy, I shall not mention the names of all the snalcesr. But I will recite the names of th« chief ones. Listen ye to me. Sesha was born first, and then Vasuki. (Then were born) Airavata, Takshaka, Karkotaka, Dhananjaya, Kalakeya, the ser- pent Mani, Purana, Pinjarakaand Elapatra, Vamana,Nila, Anila, Kalmasha, Savala, Aryaka, Ugraka, Kalasapotaka, Suramu- kha, Dadhimukha, Vimalapindaka, Apta, Karotaka, Sanklia, Valisikha, Nisthanaka. Hemaguha, Nahusha, Pingala, Bahya- karna, Hastipada, Mudgarapindaka, Kamvala, Aswatara, Ka- liyaka, Vritta, Samvartaka, Padma, Mahapadma, Sankhamu- kha, Kuslimandaka, Kshemaka, Pindaraka, Karavira, Pushpa- danstraka, Vilwaka, Vilwapandara, Mushakada, Sankhashirah, Purnabhadra, Haridraka, Aparajita, Jyotika, Srivaha, Kaura- vya, DhritaraRtra,Sankhapinda, Virajah, Sabahu, Salipinda, Has- tipinda, Pitharaka, Sumukha, Kaunapasliana, Kuthara, Kunjara, Prabhakara, Kumuda, Kum.udakshya, Tittiri, Halika, Kardama, Vahuniulaka, Karkara, Akarkara, Kundodara and Mahodara, Thus, O best of Dwijas, have I told the names of the principal serpents. From fear of length I have not told the names of the rest. O thou whose wealth is asceticism, the sons of these snakes, with their grandsons, are innumerable. Reflecting upon this, I shall not name them to thee. O best of ascetics, in this world the number of snakes defies calculation, there being many thousands and arbudas of them, 15 4.^14! MAHABHARATA, And so suds the thirty-fifth Section iu the Astika of the Alii Parva, Section XXSVI. ( Astika Pai^t^a continued.. ) Saunaka said, " O child, thou hast named many o-f the serpents gifted with great energy and incapable of being easily overcome. What did they do after liearing of that cui-se ?" Sauti said, "Tlie illustrious Bhesha amongst them, of great renown, leaving his mother, practised hard penances, living upon air and rigidly observing his vows. And he was en- gaged in these ascetic devotions, having arrived at Gandha- inadana, Vadari, Gokarna, the woods of Pushkara, and the foot of Himavat. And he passed his days in those sacred recrions, some of which were sacred for their waters and others fur their soil, in the rigid observance of his vows, with a sinoleness of aim and his passions in complete central. And the Grand-father of all srav him — that ascetic with knotted liair and clad in rags, his flesh, skin, and sinews dried ivn, owing to the hard penances he v/as practising. And rhe Grand-father addressing him — that penance-practising one of firm fortitude, said, 'What is this that thou doest, O Shesha ? Let the welfare of the creatures of the worlds also eJio-acre thv thoughts. O thou sinless one, thou art afflicting all creatures by thy hard penances. O Shesha, tell me the desire that is implanted in thy breast.' '' And Shesha replied, 'My uterine brothers are all of wicked hearts. I do not desire to live amongst them. Let this be sanctioned by thee. Like enemies, they are always jealous of one another. I am therefore engaged in ascetic devotions : I will not see them even. They never show any kindness for Vinata and her son. Indeed, Vinata's son, capable of ranging through the skies, is another brother of ours. They always envy him. And he too is much stronger, from the bestowal of the boon by our father— the high-souled Kasyapa. For these, I am engaged in ascetic penances, and I ADI PARVAi ]15^ wiH cast off this body of mine, so that companionship with them I may avoid, even in another state of life.' " And the Grand-father spake unto Shcsha who had said so, ' Q Shesha, I know the behaviour of all thy brothers, and their great danger owing to their offence against their mother. But, O Snake, a remedy hath been provided by me even before-hand. It behoveth thee not to grieve for thy brothers. O Shesha, ask then of me the boon that thou desircst. I have been highly gratified v;ith thee and I will grant thee to-day a boon. O thou best of snakes, it is fortunate that thy heart hath been set on virtue. Let thy heart be more and more firmly set on virtue. ' "And Shesha replied, '0 divine Grand-father, this is (he boon that is desired by me, that my heart may always joy in virtue and in blessed ascetic penances, O Loi'd of all ! ' " And Brahma said, ' O Shesha, lam exceedingly gratified by this thy self-denial and love of peace. But by my com- mand, let this act be done by thee for the good of my crea^ tures ! Holding properly and well this Earth with her motm- : tains and forests, her seas and towns and retreats for enjoyments; 80 unsteady, remain thou, 0 Shesha, so that she may be steady ! ' " And Shesha said, ' 0 divine lord of all creatures, grantor of boons, O lord of the Earth, lord of every created thing, lord of the universe, I will, even as thou sayest, hold the Earth steady. Therefore, 0 lord of all creatures, place thou that on my head. ' " And Brahma said, ' O beat of snakes, go thou underneath the Earth, She will herself give thee a crevice to pass through. And, O Shesha, by holding this Earth thou shalt certainly do what is prized by me very greatly.' " Sauti continued, "And then the elder brother of the king of the snakes entering by a hole passed to the other Bule of the Earth, and holding her, supports with his head the: goddess Earth with her belt of seas going all round. "And Brahma said, 'O Shesha, be&tof snakes, thou art the god Dbarma^ because alone, with thy huge body, thou 5U£- 116 MAHABHARATA. portest this Earth taking everything with her, evert as I myself or Vala\ it (Indra) can'." Sauti continued, *' And the snake, the lord Ananta^ of great prowess, lives underneath the Earth, alone sup- porting the world at the command of Brahma, And the illustrious Grand-father, tlie best of the immortals, then gave unto Ananta the bird of fair feathers — the so-n of Vinata,, lor Anauta's help." And so ends the thirty- sixth Section in the Astika of the Adi Parva. Section XXXVII. ( Astilca Parvd continii^ed. } Sauti said, ''That best of snakes, Vasiiki, on hearing the curse of his mother, reflected how to render it abortive. Then he held a consultation with all his brothers, Airavata and all othersjintent upon doing what they deemed best foy themselves. And Vasuki said, ' O ye sinless ones ! The object of this curse is known to ye. It behoveth us to strive to neutralise it. Remedies certainly exist for all curses, but no remedy is available to those cursed by their mother. Hearing that this curse hath been uttered in the presence of the immutable, the infinite, and the true one, my heart trembleth ! Surely, this our annihilation hath come ; otherwise why should not the immut- able god prevent her (our mother) while uttering the curse ? Therefore will we consult to-day bow we may secure the safety of the snakes. Let us not waste time. All of ye are wise and discerning. We will consult together and find out the means of deliverance, — as (did) the gods of yore to regain losi Agni who had concealed himself within a cave, — §o that the sacrifice of Janamejaya for the destruction of the snakes may not take place, and so that also we may not meet with dis- comfiture.' " Sauti continued, "Thus addressed, all the offspring of Kadru assembled together, and wise in couneels, submitted AUl PARVA. 117 their opinions to one another. One party of serpents said, ' we should assume the guise of Superior Brahmanas, and beseech Janamejaya^saying, — this (intended) sacrifice of yours ought not to take place '. Other snakes thinking themselves wise, saidy * we should all become his favorite councellors. He shall thett certainly ask for our advice in all projects. And we will thea give him such advice that the sacrifice may be obstructed The king, the foremost of wise men, thinking us of sterling worth shall certainly ask us about his sacrifice, and we shall say, — It must not be-. And pointing to many and serious evils in this and the next world with rcasons and causes we should take care that the sacrifice may not take place. Or let one of the snakes approaching bite the person who intending the mon- arch's good, and well acquainted with the rites of the snake sac- rifice, may be appointed as the sacrificial priest, so that he may die. And the sacrificial priest dying, the sacrifice shall not be completed. We shall also bite all those who, acquainted with the rites of snake sacrifice, may be appointed Ritiuijas of the sacrifice, and by that attain our object.' Other snakes, more virtuous and kind, said, ' O this counsel of yours is evil. It is not meet to kill Brahmanas. In danger, that remedy is proper which is based on the practices of the honest. Un- righteousness finally destroyeth the world.' Other serpents said, 'we shall extinguish the flaming sacrificial fire by ourselves becoming clouds luminous with lightning and pouring down showers.' Other snakes, the best of their kind proposed, ' Going by night, let us steal away the vessel of Soma juice; this will disturb the rite. Or in that sacrifice, let the snakes by hundreds and thousands bite the people, and spread terror around. Or let the serpents defile the pure food with their own food-defiling urine and dung.' Others said, 'let us be- come the king's Ritiuijas, and obstruct his sacrifice by saying at the outset, — Give us the sacrificial fee — He (the king) being placed in our power, shall do whatever we like.' Others there said, ' when the king will sport in the waters, we shall carry him to our home and bind him, so that the sacrifice may not take place.' Other serpents who conceived themselves wise, said/ approaching him (king) let us bite the monarchy 113 MAHIHARATA, SO that our object may be accomplished. By his death the roof of all evil ^7ill be severed. This is the final deliberation of us- a^ll, 0 thou who hearest by thy eyes ! Then, do that speedily which thou deemest proper.' Having said this, they looked intently at Vasuki, the best of snakes. And Vasuki also, after reflecting answered the snakes, saying. * Ye snakes, this final determination of ye all doth not seem worthy of adoption. The advice of ye all is not to my liking. What shall I appoint which would be for your good ? I think the grace of the illustrious Kasyapa (our father) can alone do us good. Ye snakes, my heart doth not know which to adopt of all your sug- gestions for the welfare of iny race as also of mine. That must be done by me which would be to your weal. It is this that makes me so anxious, for the credit and the discredit are mine alone. And so ends the thirty-seventh Section in the Astika of the Adi Parva. Section XXXVIII. ( Astihd Parvd conthiued. ) Sauti said, " Hearing the respective speeches of all the' snakes, and hearing also the words of Vasuki, Elapatra began- to address them, saying, ' That sacrifice is not such that it may not take place. Nor is king Janamejaya of the Pandava race such-. (as can be hindered), from whom this our great fear proceedeth. The person, O king, who is afflicted by fate hath recourse to fate alone ; nothing else can be his refuge. Ye best of snakes, this fear of ours hath fate for its root. Fate alone must be our refuge in this. Listen ye to what I say. When that curse was uttered, ye best of snakes, in fear I had crouched on the lap of our mother. Ye best of snakes, and O lord (Vasuki) of great splen« dour, from that place I heard the words the sorrowing gods spake thereupon unto the Grand-father. The gods said :— O Grand-father, thou god of gods, who else than- the cruel Kadru could thus, after getting such dear children, curse them so,^ even in thy presence ? And 0 Graud-father, by thee also hath ADI PARVA, 119 been spoken in reference to those words of liers, Be it so. We wish to know the reason wliy thou didst not prevent her.— » And Brahma thereupon replied, — The snakes have been many, cruel, terrible in form, and highly poisonous. From desire of the good of my creatures, I did not prevent her then. Those poisonous serpents that a-re always disposed to bite, they who bite for little faults, they who are sinful, biting for no faults, shall indeed be destroyed, not they who are harmless and virtuous. And hear ye, how, when the liour comes, the snakes may escape this dreadful calamity. There shall be fooni in tlie race of the Yayavaras a great Rishi known by the name of Jaratkara, intelligent, given up to ascetic devo- tions, and having his passions under complete control. That Jaratkaru shall have a son also given up to ascetic penances, of name Astika. He shall put a stop to that sacrifice. And those snakes who shall be virtuous shall escape therefrom.--' And the gods replied,— O thou truth-knowing one, in whom •shall Jaratkaru that first of munis, gifted with great energy and asceticism, beget his illustrious son ? — And Brahma answered, — Gifted with great energy, that best of Bralimanas shall beget a son possessed of great energy in a wife of the same name with him. Vasuki the king of the snakes hath a sister, of name Jaratkaru ; the son of whom I speak shall be born in her, and he shall liberate the snakes. — ' " Elapatra continued, ' And the gods said unto the Grand-father — Be it so. And the lord Brahma having said so unto the gods went to heaven. O Vasuki, I see before me that sister of thine known by the name of Jaratkaru. For relieving us from fear, give her as alms unto Jam,, the Rishi Jaratkaru, of excellent vows, who shall roam abegging for a bride. This means of release hath been lieard of by me." And so ends the thirty-eighth Section in the Astika of the Adi Parva. S-ECTION XXXI X. ( Astika Parva continued. ) ^aiiti said, "O beat of dwijas, on hearing these words of Elapatra, all the serpents, in great delight, exclaimed, ' weli jsaid, well said !' And from that time Vasuki set about carefully bringing up that maiden, his sister, Jaratkani. And he took great delight in rearing her. " And a long time did not elapse from this, wh^en the deities and the Asuras, assembling all together, churned the abode of Varuna. And Vasuki, the foremost of all gifted with strength, became the churning-cord. And directly the work was over, the king of the snakes presented himself before the Grand- father. And the gods, accompanied by Vasuki, addressed the Orand-father, saying, ' O lord, Vasuki is suffering great afflic- tion from fear of (Ins mother's) curse. It behoveth thee to draw out the dart, begotten of the curse of his mother, that hath pierced the heart of Vasuki desirous of the weal of his race. The king of the snakes is ever our friend and Ijenefactor. O thou lord of the gods, be gracious to him and allay his mind's fever.* " And Brahma replied, ' O ye immortals, I have thought in my mind what ye have said. Let the king of the snakes himself do that which hath been communicated to him before by Elapatra. The time also hath arrived. Those only shall foe destroyed that are wicked, not those that are virtuous, Jaratkaru hath been born, and that Brahmana is engaged in hard ascetic penances. Let Vasuki, at the proper time, bestow on him his sister. Ye gods, what hath been spoken by the snake Elapatra for the weal of the snakes is true and not otherwise. ' Sauti continued, "And the king of the snakes, Vasuki, afflicted with the curse of his mother, on hearing these words of the Grand-father, and intending his sister for bestow^al on the Rishi Jaratkaru, commanding all the serpents, even large numbers of them that were ever attentive to their duties, set them to watch the Rishi Jaratkaru, saying, when the lord ADI PARVA. 121 ^aratkai'u will ask for a wife, come immediately and iuform me of it. The weal of our race depends upon it.' " And so ends the thirtj'-niuth Section in the Astika of the- Adi Parva. Section XL. ( Astika Parva continued, ) Saunaka said, " O son of Suta, I desire to know the reason •why the illustrious Ki.shi whom thou hast named Jaratkaru eame to be so called on earth. It behoveth thee to tell ua the etymology of the name Jaratkaru,." Sauti said, " Jara is said to mean waste, and Karii implies huge. This Rislii's body had been huge, and he gradually reduced it by severe ascetic penances. For the same reason, O Brahmaua, the sister of Vasuki was called Jaratkaru." The virtuous Saunaka, when he heard this, .smiled, auj addressing Ugrasrava said, " It is even so." Saunaka then said, " I have heard all that thou hast before recited. I desire to know how Astika was born." And Sata, on hearing these words, began to say according to what was written in the Shastras. Sauti said, " And Vasuki desirous of bestowinsf his sister upon the Tashi Jaratkaru gave the snakes (necessary) orders. But days went on, yet that wise Muni of rigid vows, deeply engaged in ascetic devotions, sought not for a wife. And thab high-souled Rishi, engaged in study and deeply devoted to asceticism, his vital seed under full control, fearlessly wauder- ed over the whole earth and felt not a wish even for a wife. " Afterwards, once upon a certain time, there was a king, O Brahmaua, of the name of Parikshita, born of the race of the Kauravas. And, like his groat-grand-father Pandu of old, he was of mighty arm, the first of all bearers of bows ia war and given up to hunting. And the monarch wandered about piercing deer, wild boars, wolves, and buifitloes, aa4 16 122: MAHAEHAEATA." various other kiinU of vvilJ animal.s. One day having pierced a (leer with a sharp arrow and shmg his bow on his back, he penetrated into the deep forest, searching for the animal here and there, like the illastrious Rudra himself of old pursuing ill tlje heavens, with bow in hand, the deer which was the celestial sacrtfice itself turned into that shape, after having pierced it. No deer that was pierced by Parikshita had ever escaped in the woods Avith life. This deer, however, wounded as before, fled with speed, as the (proximate) cause ©f the king's attainment of heaven. And the deer that Pari- kshita— that king of men — had pierced was lost to his gaze and drew the monarch far enough into the forest. And fa- tigued and thirsty, he came upon a Muni, in the forest, seated in a fold of kine and drinking to his fill the froth oozing out of tiie mouths of calves sucking the milk of their dams. And approaching liitn hastily, the monarch, hungry and fatigued, and raising his bow, asked that Muni of rigid vows, saying, ' O Brahmana, I am king Parikshita, the son of Abhimanyu. A deer pierced by rae hath been lost. Hast thou seen it ?' But that Muni, observing then the vow of silence, spake not unto him a word. And the king in anger thereupon placed upon his shoulder a dead snake, taking it up with the end of his bow. And the Muni sufifered him to do it without protest. And he spake not a word, good or bad. And the king seeing him in that stake, cast off his anger and became sorry. And he returned to his capital, but the Rishi continued in the same state. And the forgiving Muni, knowing that the monarch who was a tiger amongst kings Avas true to the duties of his order, cursed him not though insulted. And that tiger araongsb monarchs, the foremost of the Bharata race, also knew him Hot for a virtuous Rishi. And it was for this that he had in- sulted him so. " And that Rishi liad a son by name Sringi, of tender years, gifted with great energy, deep in ascetic penances, severe in his vows, very Avrathful, and difficult to be appeased. At times, he worshipped with great attention and respect his preceptor, seated with ease on his seat and ever engaged in the good of all creatures. "And commanded by his preceptor he was coming home when, ADl PAllVA. i2S O best of Brahinanas, a companion of his, a Pislil's son named Krisha in a playful mood laughingly spake unto liim. And* Srinj^i, wrathful and like unto poison itself, hearing those words in reference to his father, flamed up in a rage. " And Krisha said; ' Be not proud, OSringi, for ascetic as thou art and possessed of energy, thy father bears on his shoulder a dead snake. Henceforth speak hot a word to sona of Rishis like ourselves who have knowledge of the truth, arc deep in ascetic penances, andhave attained success. Where is that man- liness of thine, those high words of thine begotten of pride, when thou must have to behold thy father bearing a dt-ad snake ? O'thou best of all the Munis, thy father too had done nothing to deserve this treatment, and it is for this that lam particularly sorry as if the punishment were mine.' " And so ends the fortieth Section in the Astika of the MHi Parva. Sectiox XLF. (Astlka Par va continued.) Sauti said, "Thus addressed, and hearing that his sire was- Bearing a dead snake, the powerful Sringi burned with wrath; And looking at Erisha) and speaking softly, he asked him, 'Pi-ay, why doth my father bear to-day a dead snake ?' And Krisha replied^ 'Even as the king Parikshita was roving £ot purposes of hunting, 0dear one, he placed the dead snako on the shoulder of thy sire ?' "And Sringi asked, ' What wrong was done to that wicked monarch by my father ? O Krisha tell me this, and witness thou the force of my asceticism. ' " And Krisha answered, ' King Parikshita; the son of Abhi- man}^!, while hunting, wounded^ a- fleet stag with an. arrow and chased it alone. And the king lost sight of tiie animal in that extensive wilderness. And; on seeing thy sire, he im- mediately accosted him. He was then observing the vow of silence. Oppressed by hunger, thirst, and labour, the prince •again Mid agaiu usked thy fathep hiii'ing mutionkes, about th* 12ii BfAHAHARATA. mlsslnof deer. And the sage beinj]j under the vow of silence retnrneth no reply. And tlie king- tliereupon placeth the snake on thy father's shoukler with the end of his bow. O Sringi, thy father engaged in devotion is in the same posture still And the king also hath gone to his capital named after the elephant ?'" Sauti continued, "Having heard of a dead snake being placed upon his (father's) shoulder, the son of the llishi, his eyes reddening with anger, as it were flamed up witii rage. And possessed by anger, the puissant Rislii then cursed the king, touching water and overcome with wrath. "And Sringi said, 'That sinful wretch of a monarch who hath placed a dead snake on the shoulder of my lean anil old parent, that insulter of Brahmanas and tarnisher of tlie fame of the Kurua, shall be taken within seven nights hence to the reo-ions of Yama by the snake Takshaka, the powerful king of Ecrpents, stimulated thereto by the strength of my words.' " Sauti continued, " And having thus cursed (the king) froin anger, Sringi went to his father, and saw the sage sitting in the cow-pen, bearing the dead snake. And seeing his parent in that plight, he was again inflamed Avith ire. And he shed tears of grief, and addressed his sire, saying, 'Father, having been informed of this thy disgrace at the hands of that wick- ed wretch, the king Parikshita, I have from anger even cursed liim ; and that Avorst of Kurus hath richly deserved my potent curse. Seven days hence, Takshaka, the lord of snakes, shall take the sinful king to the horrible mansions of death.* And the father said to the enraged sou, ' Child, I am not pleased with thee . Ascetics should not act thus. We live in the domains of that great king. We are protected by him righteously. In all he does, the reigning king should by the like of us be forgiven. If thou destroy Dharma, verily Dharma will destroy thee. If the kin^ doth not properly protect U3, we fare very ill ; we can not perform our religious rites according to our desire. But protected by righteous sovereigns, we attain immense merit, and they are entitled to a share thereof. Tlicrefore reigning royalty is by all laieaus to bt^ forgiven. And Parikshita like unto his great-grand- ^ire protecteth us as a king should protect bis euhjects, Thut ADIPARVA. 12a ponancc-practising monarch was fatigued and oppressed witlr hunger. Ignorant of my vow (of silence) he did this. A kingless country always suffereth from evils. The king punisheth offeuJerfi, and fear of punishments conduceth to peace ; and people do their duties and perform their rites undisturbed. The king establisheth religion (Dhartna) and religion establisheth the kingdom of heaven. The king protecteth sacrifices froni annoyance, and saQrifices please the gods. The gods cause rain, and rain produceth medicinal herbs, which are always useful to man. Manu sayeth, a ruler of the destinies of men is equal (in dignity) to ten veda-studying priestss Fatigued and oppressed Avith hunger, that penance-practicing prince hath done this through ignorance of my vow. Wiiy then hast thou- rashly done this unrighteous action, through chihlishness ? O son, in no ways doth the king deserve a cui*se from us. ' " And so ends the forty-first Section in the Astika of tho Adi Parva. Section XLII. (Astika Parva continued.) Sauti said, " And Sringi then replied to his father, saying, 'Whether this be an act of rashness, O father, or an improper act that I have done, whether thou likest it or dislikest it, the words spoken by me shall never be vain. O father, I tell thee, this '(curse) can never be otherwise. I have never spoken a lie even in jest.' "And Shamika said, 'Dear child, I know that thou art of great {)rowess, and truthful' in speech. Thou hast never spoken Eb falsehood before, so that thy curse shall never be falsified. The son, even when he attaineth to age, should yet be always counselled by the father, so that crowned with good qualities he may acquire great renown. A child as thou art, how much more dost thou stand in need of counsel ? Thou art ever engaged in ascetic penances. The wrath of even the illustrious ones possessing t lie six attributes iucreaseth greatly. O thou fyj.eiaoat of ordinance-observing persons, seeing that thuu art 12G MAHABHARATA. niy Ban and a niinor too, and beholding also thy raHlincss, 1 see that I must coinifel thee. Live thou, O son, inclined to» peace and — eatin.g o>f the fruits and roots of the forest. KiU this thy anger and destroy not the fruit of thy ascetic acts so^ Wrath surely decreaseth the virtue that ascetiss acquire witHt great pains. And then for those deprived of virtue, the blessed state existeth not. Peacefukiess ever givefch success to forgiv- ing ascetic^. This world and the next are both for the forgiv- ing. Therefwe beeaming forgiving in thy tentper and conquering thy passions, shauldst thou always live. By forgiveness shalt thou obtain worlds that are beyond the reach of Brahma' himself. Having adopted peacefulness myself, and with a desire also of doing gooK.J as n\Hch as lies in my power, I must do some- thing ; even must I send to that king, telling him, — 0 monarchy thou hast been cui-sed by my son of tender years and undeve- loped intellect, in wrath at seeing thy act of disrespect towards myself.—' " Sauti continued, "And that great ascetic, observant of vows, moved by kindness, sent with proper instructions a dis- ciple of his to king Parikshita. And he sent his disciple Gaurmukha of good manners and engaged also in ascetic penances, instructing him to first inquire about the welfare of the king and then to communicate the real message. And that disciple soon approached that monarch — the head of the ii^uru race. And he entered the king's palace having first Bent notice of his arrival through the servant in attendance' 6t the gate, "And the twice-born Gaurmukha was worshipped by themon- ftvch with proper forms. And after resting for a while, he detailed fully to the king in the presence of his ministers the words of Shamika, of cruel import, exactly as he had been instructed. " And Gaurmukha said, ' O kiug of kings, there is a Rishi,. Shamika, by name, of virtuous soul, his passions under control, peaceful and given up to hard ascetic devotions, living in thy dominions. By thee, O tiger amongst men, was placed on the shoulders of that Rishi observing at present the vow of silence, a dead snake, with the end of thy bow. He himself forgave thee that act. But his son could not. And by the latter hast thou ta-day b(;en curbed, 0 king of kings, without the know- ADI PARVA. 127 Ifjdge of laiH father, to the effect that witlun seven nights hence shall (tlie suake) Takshaka be thy death. And Shamika repeatedly asked his son to save thee, but there is none to falsify his sou's curse. And because he hath been unable to pacify his sou possessed with auger, therefore have I been sent to thee, O king, for thy good. ' "And that king of the Kuru race, himself engaged in as* cetic practices, having heard these cruel words and recollecting his own sinful act, became exceedingly sorry. And the king, learning that foremost of Rishis in the forest had becu observing tiic vow of silence, was doubly afflicted with sorrow. And learning the kiuduess of the Rishi Shamika, and his own sinful act towards him, the king became very repentant. And the king looking like a very god, did not grieve so much fo( hearing of his death as for having done that act to the Rishi. "And then the king sent away Gaurmukha, saying, 'Let the worshipful one (Shamika) be gracious to me.' And when Gaurmukha had gone away, the king, in great anxiety, without loss of time, "consulted with Ids ministers. And liaving con- sulted with his ministers, the king, wise in counsels himself, caused a mansion to be erected upon one solitary column. And it was w^ell-guarded day and night. And for its protec- tion were placed there physicians and medicines and Brahma- nas skilled in mantras, all around. And the monarch, protected on all sides, discharged his kingly duties fi'om that place snr- vounded by his virtuous ministers. And no one could ap- proach that best of kings there. The air even could not go there, being prevented from entering. " And when the seventh day had arrived, that best of Brah-* manas, the learned Kasyapa, was coming (towards the king*$ residence) desirous of treating the king (after the snake-bite.) He had heard all that had taken place, viz., that Takshaka, that first of snakes, would send that best of monarchs to the vicinage of Yama. And he thought, ' I would cure the mon- arch after he is bit by the first of snakes. By that I may have wealth and may acquire virtue also.' But that prince of snakes; Takshaka. in the form of an old Bndunana, saw Kasyopo. approacliing on his way, his lieart set upon curing the king. And the prince of snakes then spake unto that bull aniongstJ 12S MAHABHARATA, Munis, Kar,yapa, naying, ' Whitlier dost thou go 'witb such speed? What, besides, is the business upon which thou art intent ?' "And Kasyapa, thus addressed, replied, ' Takshaka, by his poison, will to-day burn king Parikshita of the Kuru race, that oppressor of all enemies. And I go with speed, O ami- able one, to cure, without loss of time, that king of inmreasur- able prowess, the sole representative of the Pandava race, after he is bit by the same Takshaka like to Agni himself iu energy.' And Taksliaka answered, ' I am that Taksliaka, O Brahmana, who shall burn that lord of the earth. Stop thou, for thou art unable to cure one bit by me. ' And Kasyapa rejoined, ' I am sure that possessed of the power of learning, going tiiither I shall cure that monarch bit by thee.' " And so ends the forty-second Section in the Astika of the Adi Parva. Section XLIII. ( Astika Farva continued. ) Sauti said, " And Takshaka, after this, answered, ' If, in- deed, thou art able to cure any creature bit by me, thou, O Kasyapa, revive thou this tree bit by me. O thou best of Brahmanas, I burn this banian in thy sight. Try thy best and fihow me that skill iu mantras of which thou hast said. ' " And Kasyapa said, ' If thou art so minded, bite thou thcua, O king of snakes, this tree.. O snake, I shall revive it bit by thee.' " Sauti continued, " That king of snakes, thus addressed by the illustrious Kasyapa, bit then that banian tree. And that tree, bit by the illustrious snake, and penetrated by the poison of the serpent, blazed up all around. And having burnt the banian so, the snake then spake again unto Kasyapa, saying, 'O first of Brahmanas, try thy best and revive t'lis lord of the forest.' " Sauti continued, " The tree was reduced to ashes b} the poison of the king of snakes. And taking up thoae ashes. ,.• ADl PAP.TA, 129^ KaSj^apa spake these words : — ' O kinc^ of snakes, beliold the power of my knowledge as applied to this lord of the forest ! G snake, in thy very sight I sliall revive it.' And then that l?est of Brahnianas, the illustrious and learned Kasyapa revived, by his learning, that tree v/hich had been reduced to a heap of ashes. And first he created the -spront, then he furnished i-t with two leaves, and then he made the stem, and tiien the brandies, and then the full-grown tree Avith leaves and all. And Takshaka seeing the tree revived by the illustrious Kasyapa said unto him, ' It is not wonderful in thee that thou wouldst destroy my poison or that of any one else like myself. O thou whose wealth is asceticism, desiring what wealth thither goest thou ? The reward that thou expectest to have fi'om that best of moiiarchs, even / Avill give thee, liowever difficult it may be to obtain it. Decked with fame as thou art, thy success may be doubtful on that kin^ affected by a Brahmana's curse and whose period itself of life hath been shortened. And in that case, this blazing fame of thine that hath overspread the three worlds will disappear like tlie sua when deprived of his splendour (on the occasion of eclipses.)' "And Kasyapa said, ' I go there for wealth ; give it nnta me, O snake, so that taking thy gold, I may return.' An^l. Takshaka answered, '0 best of Dwijas, even I will give thee wealth more than what thou expectest from that kino*. Therefore, cease to go." Sauti continued, "And that best of Brahmanas, Kasyapa," of great prowess and intelligence, hearing those words of Takshaka sat in yoga meditation over the king. And the foremost of Munis, Kasyapa, of great prowess and gifted with spiritual knowledge, ascertaining that the period of life of that king of the Pandava race had really come to its end. returned, receiving from Takshaka as much wealth as he desired, " And upon the illustrious Kasyapa retracing his steps, Takshaka at the proper time speedily entered the city of Hastinapore. And on his way he heard that the lord of the earth was living very carefully, protected by means of poisoa- neutralising mjiiitras and medicines. " Sauti continued, " And he thcrc-upon reflected, saying-, 17 130 MAHABHARATAi ' The monarch must be deceived by my power of illusiou. But) v*^hat must be the means V And then Takshaka sent to ;the king (his attendant) snakes in the guise of ascetics taking with them fruits, the kiisa grass, and water (as presents). And Tak«haka, addressing them, said, ' Go ye all to the king a^'eging urgent business, without sign of impatience, as if to make -the monarch only accept the fruits, flowers and water (rbsit yeshall carry as presents to him).' " Sauti continued, *'And those snakes, thus commanded by Takshaka, acted accordingly. And they took to the hing kusa grass, water, and fruits. And the foremosf of kings, of great prowess, accepted those offerings. And after thier business was finished, he said unto them, 'Retire'. And when those snakes disguised as ascetics had gone away, the king of men then addressed his ministers and friends, saying, 'Eat •ye, with me, all these fruits of excellent taste brought by the ascetics.' And then moved by fate and the words of the Rishi, the king, with his ministers, entertained the desire of eating ^those fruits. And the particular fruit, within which Takshaka \was, was eaten by the king himself. And when he was eating the fruit, there appeared, O Saunaka, in it an ugly insect, of shape scarcely discernible, of eyes black and color as copper. And the formemost of kings, taking that insect, addressed Lis ccnncillors, saying, 'The sun is setting ; to-day I have no more fear from poison. Therefore, let this insect becoming as Takshaka, bite me, so that my sinful act be expiated and the words of the ascetic rendered true. ' And those councillors also, impelled by fate, approved of that speech. And then the monarch smiled, losing his senses, his honr bavino' come. And he quickly placed that insect on his neck. And as the king was smiling, Takshaka, who had (in the form of that insect) come out of the fruit that had been offered to the king, coiled with his own body, round the neck of the monarch. And quickly coiling round the king's neck and uttering a tremendous roar, Takshaka, the lord of snakes, then bit the protector of the earth, " And so ends the forty-third Section in the Astika of the Adi Parva, Section XLIV. ( Astiha Parva continued. ) Sauti said; " And the councillors beholding the king in the coils of Taksliaka, became pale with fear, and they all wept in exceeding grief. And hearing the roar of Takshaka, the ministers all fled. And as they were flying away in great grief they saw Takshaka, the king of snakes, that wonderful of serpents, coursing through the blue sky like a lotus-colored streak, very much looking lik;e the vermeil-colored line on a woman's crown dividing iu the middle the dark masses of her hair. " And the mansion in which the king was, blazed up with Takshaka's poison* And the king's counicillors on beholding it fled away in all directions. And the king himself fell down as if struck with lightning, *' And when the king was fairly laid low by Takshaka's poison, the councillors of the m.onarch, v/ith the king's priesL —a holy Brahmana, performed all his last rites. And all the citizens assembling together made the minor son of the de- ceased monarch their king. And the people called their new king, that slayer of all enemies, that hero of the Kuru race, by the name of Janamejaya. And that excellent of monarchs, Janamejaya, though a child, vras wise in mind. And with his councillors and priest, the eldest son of that bull amongst the Kurus, ruled his kingdom like his heroic great-grand-father ( Yudhish-thira. ) And then the ministers of the youthful monarch beholding that he could now keep his enemies in check, went to Suvarnavarmana, the king of Kasi (Beneras) and asked him his daughter Vapushtama for a bride. And the king of Kasi, after due inquiries bestowed with ordained rites his daughter Vapushtama on the mighty hero of the Kuru race. And the latter receiving his bride became exceedingly glad. And he gave not his heart at any time to any other woman. And gifted with great energy^. h« wandered in pur- suit of pleasure, with a cheerful heart, on expanses of water and amid vroods and flowery fields. And that first of monarcha 132 MAHABHARATA, passecl his time In pleasure as Pururava of old did on recolvm^ the celestial damsel XJrvasi. And the fairest of the fair, the tlamsel Yapushtauia too, devoted to her lord and celebrated for her beauty, having gained a desirable husband, pleased him by the excess of her affection during the period he spent ia the pursuit of pleasure." And so ends the forty-fourth Section in the Aslika of the Adi Parva. Section XLY. ( Astlka Parva continued. ) Meanwhile, the grent ascetic Jaratkaru wandered over the •whole Earth making the place where evening fell his home for the nio^ht. And gifted with ascetic power, he roameJ, practising various vows difficult of being practised by the in- mature, and bathing also in various sacred watera. And the Muni had air alone for his food, and was free from the desire o-f worldly enjoyment. And he became daily emaciated and grew iean-Seshed. And he saw one day the spirits of his ancestors banging with heads downward in a hole, by a cord of virand loots having one only thread entire. And that single thread even was being gradually eaten away by a large rat dwelling in that hole. And the pltris in that hole were without food, ema- ciated, pitiable, and eagerly wishing for their salvation. And Jaratkaru approaching the pitiable ones, himself in humble guise, asked them, 'Who are ye hanging by this cord of virana roots ? The single weak root that is still left in this cord of virana, roots already eaten away by the rat dwelling in this hole, is itself being gradually eaten away by the rat with his isharp teeth. The little tiiat remains of that single thread will soon be cut away. It is clear ye shall then fall down into this pit. with faces downwards. Seeing ye with faces down- wards, and overtaken by this great calamity, my pity hath been excited. What good can I do to ye ? Tell me q^uickly, whether this calamity can be relieved by a fourth, a third, or even with a half of this my ascelioism, 0 relieve your^ ADI PARVA. !F3S selves with even the whole of my asceticism. I consent to all this. Do ye as ye please !' '' And the pitris said, ' Venerable Bralwiacliarin, thoit desirest of relieving us \ But, foremost of Brahmanas, thoa canst not dispel our affliction by thy asceticism. O chiUl, O thou first of speakers, we too have the fruits of our asceticism. But, O Brahmana, it is for the loss of children that we are fall- ing down into the unholy hell 1 The Grand-father himself hath said, that a son is a great merit. Prone as we are in this hole, our ideas are no longer clear ; therefore, 0 child, we know tliee not, although thy manhood is well-known on earth. Venerable thou art and of good fortune, who thus from kindness grievest for us wortliy of pity and greatly afflicted. O Brahmana, listen, who we are. " ' We are Rishis of the Yayavara sect, of rigid vows. And, 0 Muni, from loss of children, we liave fallen down from a sacred region. Our severe penances have not been destroyed ; we have a thread yet. But we have one only thread now. But it matters little whether he is or is not. Unfortunate as we are, we have a thread in one known as Jaratkaru. The unfortunate one has crossed the Vedas and the Vedangas and, has adopted asceticism alone. Of soul under complete control, of desires set high, observant of vows, and deeply engaged in ascetic penances, by him, from temptation of the merits of asceticism, have we been reduced to this deplorable state. He hath no wife, no son, no relatives. Therefore do we hang in this hole, our consciousness gone, like men having none to take care of us. If thou meetest him, O tell him, from thy kindness to ourselves, — Thy pitris, in sorrow are hanging with faces downwards in a hole. Holy one, take to wife and beget children. O thou of ascetic wealth, thou art, amiable one, the only thread that remaineth in the line of thy ancestors.—- O Brahmana, the cord of virana roots that thou secst we are hanging by, is the cord representing our grown up race. Aiul, O Brahmana, those threads of the cord of Virana roots that thou seest have been eaten away, are ourselves who have been eaten up by Time. This root that thou seesfc hath been hal f-eaten and by which wo are hanging in this hole, is h& that 131 MAHAHARATA. hath adopted asceticism alone. The rat that thou beholdest is Time of inflnite strength. And he (Time) is gradually weakening the v/retch Jaratkaru engaged in ascetic penances tempted by the merits thereof, but wanting in prudence and heart. O thou excellent one, his asceticism cannot save us. Behold, our roots being torn, cast down from higher regions, deprived of consciousness by Time, we are going downwards like sinful wretches ! And upon our going down into this hole with all our relatives, eaten up by Time even he shall sink with us into hell. O child, v/hether it is asceticism, ©r sacri^ce, or v/hatever else there be of very holy acts, everything is inferior. These cannot count with a son. O child, having seen all, speak unto that Jaratkai'u of ascetic wealths Thou shouldst tell him in detail everything that thou hast beheld. And, O Brahmana, from thy kindness to- wards ourselves, thou shouldyt tell him all that would induce him to take a wife and beget children. Amongst his friends, ©r of our own race, who art thou, O excellent one, that thus grieveth for us all like a friend ? We wish to hear who thou art that stayest here.' " And so ends the forty-fifth Section in the Astika of the Adi Parva. Section XLVI. (Astika Parva cantinued.) Sauti said, " Jaratkaru, hearing all this, became excessively sorry. And from sorrow he spake unto those pitris in words obstructed by tears. And Jaratkaru said, ' Ye are even my fathers and grand-fathers gone before me. Therefore tell me what must I do for your welfare. I am that sinful son of yours, — Jaratkaru ! Punish me of sinful deeda and worthless as I am. ' "And the p^'^ris replied, saying, ' O son, by good fortune hast thou arrived at this spot in the course of thy rambles. O Brahmana, why hast thou not taken a wife V " And Jaratkaru said, * ye pitris, this desire hath always existed in my heart that I would, with vital seed drawn up,. ./ ADl PARVA. 135 carry tliis body to the other workh My rnincl hath been possessed with the idea that I would not take a wife. But ye grand-fathers, having seen ye hanging like birds, I have diverted my mind from the Brahmachar^a mode of life. I will truly do what ye like. I will certainly marry, if ever I get a maiden of my own name. I shall accept her who shall, bestowing herself of her own accord, be as alms unto me, and whom I shall not have to maintain. I shall many if I get such a one ; otherwise, I shall not. This is the truth, ye grand-fathers ! And the offspring that will be begot in her shall be your salvation. And, ye 'pltrls of mine, ye shall live forever in blessedness and without fear of fall.'" Sauti continued, " And the Muni having said so unto the Pitris, wandered over the earth again. And, O Saunaka, old as he was, he obtained not a wife. And he grieved much that he was not successful. Bat directed (as before) by his ances* tors, he continued the search. And going into the forest he wept loudly in great grief. And having gone into the forest, the wise one, moved by the desire of doing good to his ances- tors, said, ♦ I will ask for a bride distinctly rejjeating these words thrice.' And he said, ' Whatever creatures are here, fixed and moving, or whatever that are invisible, O hear my words ! My ancestors, afflicted with grief, have directed me engaged in the most severe penances, saying, — Marry thou for the acquisition of a son. — O ye, directed by my ancestors, I am roaming, in poverty and sorrow, over the wide world for wed- (\in(r a maiden I may obtain as alms. Let that creature, amongst those I have addressed, who hath a daughter, bestow her on myself roaming on all sides ! Such a bride who is of the same name with me, to be bestowed on me as alms, and whom besides I shall not maintain, O bestoAV on me ! ' Then those snakes that had been set on Jaratkaru, ascertaining this his inclination gave information to Vasuki. And the king of the snakes hearing their words, taking with him that maiden decked with ornaments, went into the forest unto that Rishi. And, O Brahmaua, Vasuki the king of the snakes, having gone there, offered that maiden as alms to that high-souled liishi. But the Risbi did not at once accept her, And the Rislii IM :WAEABHATIATA.^ thinking her not to be of the same name with him.self, and the question ot" her maintenance also being unsettled, reflected (or a few moments, hesitating to accept her. And then, O son of Bhrijjn, he asked Vasuki the maiden's name, and also said unto him, ' I shall not maintain her.'" And so ends the farty -sixth Section in the Astika of the Adi Pa,rva, Section XLVII. ( Astika Parvd continibed. ) Sauti said, " And then Vasuki spake unto the Rishi Jarat- karu these words : — ' O best of Brahmanas, tiiis maiden is of the same name with thee. She is my sister and hath ascetic merit. I will maintain thy wife ; accept of her. O thou of ascetic wealth, I shall protect her with all my ability. And O thou foremost of great Munis, she hath been reared by me for thee !' And the Bishi replied, ' This is appointed between us that I shall not maintain her : and she shall not do aught that I do not like. And if she do, I leave her.' " Sauti continued, " And when the snake had promised, sa}^- ing, ' I shall maintain ray sister, ' Jaratkaru then went to the snake's home. Then that first of maTiira-knowing Brah- manas, observant of rigid vows, the virtuous and veteran ascetic, took her hand presented to him with ordained mantras. And taking his bride with him, adored by the great Rishis, he tlien entered the delightful chamber set apart for him by the king of the snakes. And in that chamber was a bed- stead covered with very valuable coverlets. And Jaratkaru lived there with his wife. And the excellent Eishi made aa appointment with his wife, saying, ' Nothing must 'ever be done or said by thee that is against my liking. And upon thy doing any such thing I would leave thee and no longer continue in thy house. Take these words that have been spoken by me.' " And then the sister of the king of the snakes, in great anxiety and grieving exceedingly, spake unto him, saying, 'Be it so.' And moved by the desire of doing good to her rela- tives, of unsullied reputation, she then began to attend upon ADl PARVA, 137 her lord Avith the wakefulness of the dog, the timidity of the deer, and knowledge of signs possessed by the croAV. And the sister of Vasuki, one day, when her season arrived, approached, after bath according to the custom, her lord the great Muni. And she conceived, and the being conceived was like unto a flame, possessed of excessive energy, and resplendent as fire. And he grew like the moon in the lighted fortnight. "And one day, within a short time, Jaratkaru of great fame, placing his head on the lap of his wife, slept, looking like one fatigued. And as he was sleeping, the sun entered his chambers in the western mountain. And, O Brahmana, as the day was fading, she, the excellent sister of Vasuki, became thoughtful, fearing the loss of her husband's virtue. And she thought, ' What is proper for me now to do ? Shall I wake my husband or not ? He is both exacting and punctilious in. his religious duties. How can I so act as not to offend ? The alternatives are his anger and the loss of virtue of a virtuous man. The lo§s of virtue is the greater of the two evils, I ween. Again, if I wake him, he will be angr}^ But if twilight passeth away, he shall certainly sustain loss of virtue.' "And, having resolved at last, the sweet- voiced Jaratkaru, the sister of Vasuki, then spake softly unto that Rishi res- plendent with his ascetic devotions, and lying prostrate like a flame of fire. ' O thou of great good fortune, awake, the sun is setting ! O thou of rigid vows, thou illustrious one, adore the twilight after touching water ! The time for the evening homa hath come. Twilight, O lord, is even now gently covering the western side ■ ' '• And the illustrious Jaratkaru of great ascetic merit, thus addressed, spake unto his wife these words, his upper lip qui- vering in anger. ' Thou amiable one of the Naga race, thou hast insulted me. I shall no more abide with thee, but shall go whithersoever I came from. O thou of beautiful lower limb, I believe in my heart that the sun hath not power to set in the usual time, if I am asleep. An insulted person should never live where he hath met with the insult, far less should I — a virtuous person, or those that are like me !' And Jaratkaru, the sister of Vasuki, thus addressed by her lord, began to 18 13S MAHAEHARATA, quake with terror, and she spake unto liim, siiying, ' 0 Brahmana, I have not waked thee from desire of insult ; but I have done it so that thy daily rites may not be passed over unperformed. ' " And the Rishi Jaratkaru, great in ascetic merit, possessed •with anger and desirous of forsaking his spouse, thus address- ed, spake unto his wife, saying, ' O thou fair one, never have I spoken a falsehood. Therefore, go I shall. This was also the appointment between ourselves made by me with thee. Amiable one, I have passed the time happily with thee. And, O fair one, tell thy brother when I am gone that I have left thee. And upon my going away, it behoveth thee not to grieve for me. ' *' Thus addressed, Jaratkaru, the fair sister of Vasuki, of faultless features, steeped in anxiety and sorrow, having mus- tered sufficient caurage and patience, though her heart was quaking yet, then spake unto the Rishi Jaratkaru. And her words were obstructed v;ith tears and her face was hueless with fear. And the palms of her hands v/ere joined together, and her eyes were bathed in tears. And she said, 'It behoveth thee not to leave me without fault. Thou art ever in virtue's v/ays ? I too have been in the same path, with heart fixed on the good of raj' relatives. And, O best of Brahmanas, the purpose for which I have been bestowed on thee hath not been accomplished yet. Unfortunate as I am, what shall Vasuki say unto me ? And, O excellent one, the offspring d«sired of thee by my relatives afflicted by a mother's curse, doth not yet appear ! The welfare of my relatives dependeth en the acquisition of an offspring from thee ! And in order that my connection with thee may not be fruitless, O illustri- ous Brahmana, moved by the desire of doing good to my race do I entreat thee ! And, O excellent one, high-souled as thou art, why shalt thou leave me who am faultless ? This concep- tion of mine is as yet indistinct.' " Thus addressed, the Muni of ascetic merit then spake unto his wife, Jaratkaru, these words that were proper and suitable to the occasion. And he said, ' O thou fortunate one, ti»e being thou hast conceived, even like unto Agni himself, ADIPARVA. 339^ is a. Rishi of soul highly virtuous, and a master of the Vedas aad the Vedangas. ' " And having said so, the great Rishi Jaratkaru, of virtu- ous soul, went away, his heart firmly fixed on practising again the severest of penances, " And so ends the forty-seventh Section in the Aslika of the Adi Parva. Section XLVIII. (Astika Parva cmitinued.) Sauti said, " 0 thou of ascetic wealth, as soon as her lord left her, Jaratkaru went to her brother. And she told him everything as it transpired. And tlie first of snakes, hearing the calamitous news, spake unto his miserable sister, himself more miserable still. "And he said, ' Thou knowest, amiable one, v/hat the pur- pose of thy bestowal, what the reason thereof. If from that, for the welfare of the snakes, a son be born, he of energy shall save us all from the snake sacrifice ! The Grand-father had said so of old in the midst of the gods. O thou fortunate one, hast thou conceived from thy union with that best of Rishis ? My heart's desire is that my bestowal of thee on that wise one may not be fruitless. Truly, it is not proper for me to ask thee about such a business. But from the gravity of that business do I ask thee. Knowing also the obstinacy of thy lord ever engaged in severe penances, I shall not follow him, for he may curse me. Tell me in detail all that thy lord, 0 amiable one, hath done, and extract the terribly afflicting dart that is implanted, from a long time past, in my heart. ' " Jaratkaru, thus addressed, consoling Vasuki, the king of the snakes, atlengh replied, saying, 'Asked by me about offs- pring, the high-soul ed and mighty ascetic said — There is, and then he went away. I do not remember him to have ever before spoken even in jest aught that is false. Why should he, O king, speak a falsehood at such a serious occasion ? He said,^ — Thou shouldst not grieve, 0 daughter of the snake-racC; with 140 MAHABHARATA. regard to the purpose of our union ! A son shall be barn to thee, resplendent as the blazing 8un.— O brother, having said this to me, my husband of ascetic wealth hath gone away. Therefore let this great grief abiding in thy heart disappear.' " Sauti continued. '* Thus addressed, Vasuki, the king of the snakes, accepted those words of his sister, and in great joy said, ' Be it so.' And the best of snakes then adored his uterine sister with his best regards, gift of wealth, and fitting adorations. Then, O best of Brahmanas, the embryo gifted with great energy and of great splendour, began to develop, like the moon in the heavens in the lighted fortnight. " And in due time, the sister of the snake, O Brahmana, gave birth to a son of the splendour of a celestial child, and the reliever of the fears of his paternal ancestors and mater- nal relatives. And the child grew up there in the bouse of the kino- of the snake?. And he studied the Vedas and the Vedano-as with the Muni Chyavana the son of Bhrigu. And though but a boy, his vows were rigid. And he was gifted with o-reat intelligence, and with the several attributes of virtue, knowledo-e, freedom from the world's indulgences, and saintli- ness. And the name by which he was known in the world was Astika. And he was known by the name of Astika (ivhoever is) because his father had gone to the woods, saying. There is, when he was within the womb. And though but a boy he had great gravity and intelligence. And he was reared with great care in the palace of the king of the snakes. And he was like the illustrious lord of the celestials, Mahadeva of the golden form, the wielder of the trident. And he grew up day by day, the delight of all the snakes. " And so ends the forty-eighth Section in the Astika of the Adi Parva. Section XLIX. ( Astika Parva continued. ) Saunaka said, " Tell me again in detail all tl.at king Jana- mejaya had asked his miuistera about his father's asceusion to heaven, " ADI PARVA. 141 Sauli said, " 0 Brahmana, hear all that the kinor asked his ministers, and all that they said about the death of Parikshita. " Janamejaya asked, ' Know ye all that befell my father T How also the famous one, in time, meet with his death ? Hear- ing from ye the incidents of my father's life in detail, I shall ordain something if it be for the benefit of the world : other- wise I shall do nothing. ' " And the ministers replied, ' Hear, O monarch, what thou askest, — an account of thy illustrious father's life, and how also that king of kings hath gone on his final journey. Thy father was virtuous, and high-soul ed, and the protector of his people. And hear how he of high soul conducted himself on earth. Like unto an impersonation of virtue and justice, the monarch, cognisant of virtue, virtuously protected the four orders, each engaged in the pi*actice of their specified duties. Of incomparable prowess, and blessed with fortune, he pro- tected the goddess Earth. He had none who hated him and he himself hated none. Like unto Prajapati (Brahma) he was equally disposed to all creatures. And, O monarch, Brahmanas and Kshctrias and Vaisyas and Sudras, all engaged contentedly in the practice of their respective duties, were impartially cherished by that king. Widows and orphans, the maimed and the poor, he maintained. Of handsome features, he was unto all creatures like another Shoma (Moon.) Cherish- ing his subjects and keeping them contented, blessed with good fortune, truth-telling, of severe prowess, he was the disciple, in the science of arms, of Sharaclwat (Kripachai'ya.) And, O Janamejaya, thy father was dear unto Govinda ! Of great ftime, he was loved by all men. And he was born in the womb of Uttara when the Kuru race was almost extinct. And, therefore, the mighty son of Saubhadra (Abhi- manyu) came to be called Parikshita (born in an extinct line.) Well-versed in the interpretation of treatises on the duties of kings, he was gifted with every virtue. Of passions under complete control, intelligent, possessing a retentive memory, the practiser of all virtues, the ctujtpieror of the six passions, of powerful mind, excellent over all, and fully acquainted with the science of morality and political con- 142 MAHABHARATA. verse, thy father ruled over these subjects for sixty years. And he then died making all his subjects deeply sorry. And, after him, 0 first of men, thou hast acquired this hereditary sovereignty of the Kurus, for the last thousand years. Thou hast been installed while a child and art protecting every creature . ' " And Janamejaya said, ' There hath not been born in our race a king who hath not sought the good of his subjects or been loved by them. Behold especially the conduct of my grand-fathers ever engaged in grand achievcmcntes. How did my father, blessed with so many virtues, receive bis death ? Describe everything to me as it fell out. I am desirous of bearing it from ye !' " Sauti continued, " And thus directed by the monarch, those councillors, ever solicitous of the good of the king, told him everything exactly as it fell out. " And the councillors said, ' O king, that father of thine, the protector of the whole Earth, the foremost of all obedient to the injunctions of the shastras, became addicted to the sports of the field, even as Pandu of mighty arm and the first of all bearers of the bow in battle. And he made over to us all the affairs of state, from the most trivial to the most inportant. And one day, going into the forest, he pierced a deer with an arrow. And having pierced it he followed it quickly on foot into the deep woods, armed with sword and quiver. But thy father could not come upon the lost deer. Sixty years of age and decrepit, he was soon fatigued and became hungry. And he then saw in the deep woods an excellent Rislii. And the E-ishi was then observing the vow of silence. And the king asked him, but though asked he made no reply. And the king, tired with exertion and hunger, suddenly became angry with that Risbi, sitting motionless like a piece of Avood in observance of his vow of silence. And the king knew not that he was a Muni observing the vow of silence. And being under the control of anger thy father insulted him. And, O excellent one of the Bharata race, the king, thy father, taking up from the ground with the end of his bow a dead snake, placed it on the shoulders of that Muni of pure soul, But the ADI PAP.YA, H3 Minn spake not a word trood or ba^ and became not angry. And he continued in the same posture, bearing the dead snake. " And so ends the forty-ninth Section in the Astika of the AJi Parva. Section L. ( Astika Parva continued. ) Sauti continued, " And the ministers said, ' The king of kings then tired with hunger and exertion, having placed the snake upon the shoulder of that Muni, wended back to his capi- tal. The Rishi had a son, bom of a cow, of name Sringi. And he was widely known, of great prowess, excessive energy, and very wrathful. And going to his preceptor he was in the habit of worshiphing him. And commanded by him he was returning home, when he heard from a friend of his about the insult to his father by thy parent. And, O tiger among kings, he heard that his father, without having committed any fault, was bearing, motionless like a stake, upon his shoulder a dead snake placed thereon. And, O king, the Rishi, insulted by thy father, was severe in ascetic penances, the foremost of Munis, the controller of passions, pure, and ever engaged in wonder- ful acts. And his soul was enlightened with ascetic penances, and his organs and their functions were under complete control. And his practices and his speech were both handsome. And he was contented and without avarice. And he was without meanness of any kind and without envy. And he was old and in the observance of the vow of silence. And he was the refuge whom all creatures might seek in distress. "And such was the Rishi insulted by thy father ! And the son of that Rishi in wrath cursed thy father. And though young in years, the powerful one was old in ascetic splendour. And speedily touching water he spake, from anger and burning as it were with energy, these words in allusion to thy father : — 'Behold the power of my asceticism ! Directed by my words, the snake Takshaka of powerful energy and virulent poison, siiall, within seven nights hence, burn with his poison, the 144 MAHAHARATA, wretch that hath placed the dead snake upon my unofifending father !' And having said this, he went to where his father was. And seeing his father he told him of his cnrse. And that tif^er amonor Rishis thereupon sent to thy father a disciple of his, named Gourmukha, of amiable manners and possessed of every virtue. And having rested awhile (after arrival at court) he told the king everything, saying in the words of his master, 'Thou hast been cursed, O king, by my son. Takshaka shall burn thee with his poison : therefore, O king, be careful.' And, O Janamejaya, hearing those terrible words, thy father took every precaution against the powerful snake Takshaka. " 'And when the seventh day had arrived, the Brahmana Eishi, Kasyapa, desired to come to the vicinage of the monarch. But the snake Takshaka saw Kasyapa. And the prince of snakes si)ake unto Kasj-apa without loss of time, saying, — Where dost thou go so quickly, and what is the business after ■which thou goest ? — And Kasyapa replied, saying, — 0 Brah- mana, I am going whither king Parikshita, the best of the Kunis, is. He shall to-day be burnt by the poison of the snake Takshaka. I go there quickly in order to cure him, in fact, in order that, protected by me, the snake may not bite him to death. — And Takshaka answered, saying, — Why dost thou seek to revive the king to be bitten by me ? I am that Takshaka. O Brahmana, behold the wonderful power of my poison ! Thou art incapable of reviving that monarch when bit by me. — And so saying, Takshaka, then and there, bit a lord of the forest (banian tree.) And the banian, as soon as bit by the snake, was converted into ashes. But Kasyapa, O king, revived the banian. And Takshaka thereupon tempted him, saying, — Tell me thy desire. And Kasyapa too, thus addressed, spake again unto Takshaka, saying, — I go there from desire of wealth. And Takshaka, thus addressed, then spake unto the high-souled Kasyapa in these soft words : — 0 sinless one, receive thou from me more wealth than what thou expectest from that monarch, and go back thy way.— And Kasyapa, the foremost of bipeds, thus addressed by the snake and receiving from Takshaka as much wealth as he desired, wended back his way. ADI PARVA, 145 *' 'And on Kasyapa Avending back his way, Takshaka, approaching in disguise, burnt with the fire of his poison thy virtuous father, that first of kings, then staying in his mansion with all precautions. And after that, thou hast, O tiger among men, been installed (on the throne.) And, O best of monarchs, we have thus told thee all that we have seen and heard, cruel though the account be. And hearing all about the discomfit- ure of the monarch thy father, and of the insult to the Rishi Utanka, appoint thou tiiat which should follow.' " Sauti continued, *'And king Janamejaya, that punislier of enemies, then spake unto all his ministers. And he said, ' Whence have ye learned all that happened unto that banian reduced to ashes by Takshaka, v/onderful as it is, which wa3 eubsequently revived by Kasyapa ? Assuredly, my father could not have died, for the poison could have been neutra- lised by Kasyapa with his mantras. The worst of snakes, of sinful soul, thought within his mind that if Kasyapa would revive the king bit by him, he, Takshaka, would be an object of ridicule in the world owing to the neutralisation of hia poison. Assuredly, having thought so, he pacified the Brah- mana. I have devised a way, however, of inflicting punish- ment upon him. I like to know, however, how have ye seen or heard what happened in the deep solitude of the forest, — the words of Takshaka and the speeches of Kasyapa. Having known it, I shall devise the means of exterminating the snake race. ' " And the ministers said, ' Hear, O monarch, of him who told us before of that meeting between the foremost of Brah- manas and the prince of snakes in the woods. A certain per- son, O monarch, had climbed on that free containing some dry branches with the object of breaking them for sacrificial fuel. He was not perceived by both of the snake and the Brahmana, And, O king, that man was reduced to ashes along with the tree itself. And, O king of kings, he was revived with the tree by the power of the Brahmana. That man — a Brahmana'a menial — having come to us represented fully everything as it happened between Takshaka and the Brahmana. Thus have we told thee, 0 king, 9JI that we have seen and heard, Au the accomplishment of hia great task : — ' I must avenge on the wretch Takshaka who hath slain my father. Tell me v/hafe must I do. Do ye know any act by which I may cast into the blazing fire the snake Takshaka with his relatives ? I desire to burn that wretch even aa he of yore had burnt by the fire of his poison my fatlier. ' '* And the chief priests answered, ' There . is, O king, a great sacrifice for thee devised by the gods themselves. It is known as the snake-sacrifice, and is read of in the Purana. O king, thou art alone the accomplisher of it, and no one else. Men versed in the Puranas have told us, there' is such a sacrifice.' " Sauti continued, " Thus addressed; the king, O excellent ®ne, thought Takshaka to be already burnt and thrown into the blazing mouth of the eater of the sacrificial butter. The king then spake unto those Brahmanas versed in mantras, * I shall make preparations for that saerifice. Tell me the things that are necessary.' Aixl the king's Ritwijas then, O excellent Brahmana, versed in the Vedas and wise in knowledge, mea- sured, according to the shastras, the land for the sacrificial platform. Anid the platform was decked with much valuable wealth and' with Brahmanas. And it was full of wealth and paddy. And the Ritwijas sat upon it at their ease. And after the sacrificial platform had been thus constructed according to the rule and aS' desired, they then in&talled the king in the snake-sacrifice for the attainment of its object. And before the commencement of the snake-sacrifice that was to come, there occurred this very important incident foreboding obstruction to the sacrifice. For when the sacrificial platform was being constructed, a professional builder of great intelligence and well-versed in the knowledge of laying foundations, a Suta by caste and acquainted with the Puranas, said, 'The soil ^pon which and the time at which the measurement for the sacrificial platform hath been made, indicate that this sacrifice vssill not be completed, a Brahmana becoming the reason there- of.' Hearing this, the king, before his installation, gave i48J MAHABHAEATi; ©rders to his gate-keepera not to admit anybody •without hia knowledge. " And 80 ends the fifty-first Section in the Astika of tha Adi Parva» Section LII. ( Astika ParvO, continued. ) Sauti said, " The Snake-sacrifice then commenced according to due form. And the sacrificial priests, competent in their respective duties according to the ordinance, clad in black garments and their eyes red from contact with smoke, poured clarified butter into the blazing fire, uttering proper mantras^ And causing the hearts of all the snakes to tremble with fear, they poured clarified butter into the mouth of Agni uttering the names of the snakes. And the snakes thereupon began to fall into the blazing fire, benumbed and piteously calling upon each other. And swollen and breathing hard, and twin- ing each other with their heads and tails, they came in large numbers and fell into the fire. The white, the black, the blue, the old, and the young, all fell alike into the fire, uttering various cries. Those measuring a cross, and those measuring a yojana, and those of the measure of a gokarna^ fell con- tinuously with great violence into that first of all fires. And thus hundreds and thousands, and ten thousands and hundred thousands of snakes, deprived of all control over their limbs, perished on that occasion. And amongst those that perished, there were some that were like horses, others like the trunka of elephants, and others of huge bodies and strength like maddened elephants. Of various colors and of virulent poison, terrible and looking like maces furnished with iron spikes, .of great strength, ever inclined to bite, the snakes afflicted with their mother's curse, fell into the fire. i And so end;s the fifty-second Section in the Astika of the AdiParva. ' Section LIII. ( Aatika Parvd continued. ) Saunaka asked, " What great Rishis became the Ritwijas in the snake-sacrifice of the wise king Janamejaya of the Pandava line ? Who also became the Sadasyas in that terri- ble snake-sacrifice, so frightful to the snakes, and begetting such sorrow in them ? It behoveth thee, O child, to describe all these in detail, so that, O son of Suta, we may know who were acquainted with the ritual of the snake-sacrifice ! " Sauti answered, " I shall recite the names of those wise ones who became that monarch's Ritwijas and Sadasyas. The Brahmana, Chanda-vargava, became the Hota in that sacri- fice. He was of great reputation, and was born in the race of Chyavana and was a Brahmana, foremost of those acquainted with the Vedas. The learned old Brahmana, Kautsa, became the Udgata (the chaunter of the Vedic hymns.) Jaimini became the Brahma, and Saranga-rava and Pingala became the Adhivar- yus. Vyasa with his son and disciples, Uddalaka; Pramataka. Shetaketu, Pingala, Asita, Devala, Narada, Parvata, Atreya, Kunio-jathara, the Brahmana Kalghata, Vatsya, old Sruta- srava ever engaged in japa and the study of the Vedas, Kohala, Deva-sarma, Maud-galya, Sama-saurava, these, and many other Brahmanas who had crossed the Vedas, became the Sadasyas in that sacrifice of the son of Parikshita. " When the Ritwijas in that Snake-sacrifice began to pour clarified butter into the fire, terrible snakes, striking fear unto every creature, began to fall into it. And the fat and the marrow of the snakes thus falling into the fire began to flow in rivers. And the atmosphere was filled with an insufferable stench owing to the incessant burning of the snakes. And cries also were incessant of the snakes fallen into the fire and of those in the air about to fall into it. *' Meanwhile, Takshaka, the prince of snakes, as soon as he heard that king Janamejaya was installed in the sacrifice, went to the palace of Puraudara. And that best of snakes having represented i\\\ that h^id taken pUce, soli^ht 'in terror 150 MAffABHARATA. the protection of Indra after having acknowledged his faiilfe And Indra, gratified, then told him, ' Thou prince of snakes, Takshaka, here thou hast no fear from that Snake-sacrifice. The Grand- father was pacified by me for thy sake. Therefore, thou hast no fear. Let this fever of thy heart be dispelled.' " Saiiti continued, " Thus encauraged by him, that best of snakes began to dwell in Sakra/s abode in joy and happiness.. But Vasuki seeing that the snakes were incessantly falling into the fire, and that his family was reduced to only a few, became exceedingly sorry. And the king of the snakes was- pierced with great grief, and his heart began to swim. And- summoning his sister he spake unto her, saying, ' 0 amiabla Cne, my limbs are burning and I no longer see the points of the heavens. I am about to fall down from loss of conscious- ness. My mind is turning, my sight? is failing, and my heart is breaking. Benumbed, I may fall to-day into that blaziug- fire. This sacrifice of the son of Parikshita is for the exter- mination of our race. It is evident I also shall have to go to the abode of the king of the dead. That time is arrived, O tay sister, on account of which thou wert bestowed by me on- Jaratkaru. O' protect us with our relatives ! Thou best of: the women of the snake race, Asbika shall put an end to the sacrifice that is going on. The Grand-father himself told me this of old. Therefore, O child, solicit thy dear son who is fully conversant with the Vedas and regarded even by the old; for the protection of myself with those dependent on me !' " And so ends the fifty-third Section iu the Astika of ths- Adi Parva. Section LIV. ( Astiha Parva continued: ) Sautisaid, " Then, the snake-dame Jaratkaru, calling her own son, told him these words according to the directions of Vasuki the king of the snakes. ' 0 son. the time is come for the accomplishment of that object for which I was bestow- ed on thy father by my brother. Therefore do thou wba^b should be done. ' ADl PARVA. 151 " And Astlka Jisked, ' For what wert thou, O mother, bes- towed on my father by my uncle ? Tell me all truly so that hearing I may do what is prosper.' " Then Jaratkaru, the sister of the king of the snakes, ■herself unmoved by the general distress, and ever desirous of the welfare of her relatives, said unto him. 'O son, it is said that the mother of all the snakes is Kadru. Know tliou for what she cursed in anger her sons ! Addressing the snakes she said,— As ye have refused to falsify AD I PAllVAi 1S5 ever, being rather displeased, said, ' Taksliaka liatli not come as yet into this sacrifice. ' " And Janamejaya refilled, ' Exert ye to the heio;ht of your power so that this sacrifice of mine may attain to completion, and so that Takshaka also may soon come here. He is my enemy.' "And the Ritwijas replied, 'As the Shastras declare unto U3, and as the fire also saith, O monarch, Takshaka is now stay- inn; in the abode of Indra, afHicted with fear. Sauti continued, "The illustrious Stita Lohitaksha also, conversant with the Paranas, had said so before. Asked by the king on the present occasion, he again told the monarch, ' Sir, it is even so as the Brahraanas have said. Knowing the Puranas, I say, O monarch, that Indra hath granted him this boon, saying,-— Dwell thou v/ith me in concealment, and Agni shall not burn thee. — ' " Sauti continued, " Hearing this, the king installed in fcha sacrifice became very sorry and urged the Hota to do his duty. And as the Hota, with mantras, began to pour clarified butler into the fire, Indra himself appeared on the scene. And the illustrious one came on his car (in the sky) adored by all the gods standing around, foUov/ed by masses of clouds, celestial singers, and the several tribes of celestial dancing girls. And Takshaka, anxious v/ith fear, hid himself in the upper gar- ment of Indra and came not. And the king in anger again told his mcmirct-knowing Brahmanas these words, desirous of the destruction of Takshaka : — ' If that snake Takshaka be in the abode of Indra, cast him into the fire with Indra himself^'" Sauti continued, " Urged by king Janamejaya in reference to Takshaka, the Hota poured libations in the name of Taks- haka then staying there. And as the libations were poured^ Takshaka, with Purandara himself, anxious and afflicted,, be- came visible in a moment in the skies. And Purandara see- ing that sacrifice became much alarmed. And quickly casting Takshaka off, he wended back to his own abode. And when Indra had gone away, Takshaka the prince of snakes, insensi= ble with fear, was, by virtue of the mantras, brought to ths vicinage of the flnmcs of the sacri*ficial fire» 15S mahabharata", *' And the Ultwijas then said, 'O king of kings, this sacri- fice of thine is being performed duly. It behoveth thee, O Lord, to grant a boon now to this first of Brahmanas. ' "And Janamejaya then said, 'Thou immeasurable one, I de- sire to grant thee that art of such handsome child-like features a worthy boon. Therefore, ask thou that which thou desirest in thy heart. I promise thee, that I will grant it even if it be ungrantable !' " And the Ritwijas said, ' O monarch, this Takshaka is soon coming under thy control ! Uttering terrible cries, his loud roar is being heard ! Assuredly, the snake hath been forsaken by the wielder of the thunder. And his body dis- abled by our mantras, he is falling from the heaven. Even now, rolling in the skies, and deprived of consciousness, the prince of snakes cometh, breathing loudly.' " Sauti continued, " While Takshaka the prince of snakes was about to fall into the sacrificial fire, during those few moments Astika spake as follows : — ' 0 Janamejaya, if thou wouldst grant me a boon, let this sacrifice of thine come to an end and let no more snakes fall into the fire." " O Brahmana, the son of Parikshita, thus addressed by hira, became exceedingly sorry and spake unto Astik? thus :— "Thou illustrious one, gold, silver, kine, what other boon thou desirest, shall I give unto thee ! But let not my sacri- fice come to an end !' " And Astika thereupon replied, ' Gold, silver, or kine, I do not ask of thee, 0 monarch ! But let thy sacrifice be ended so that my maternal relations be relieved.' " Sauti continued, " The son of Parikshita, thus addressed by Astika, repeatedly said this unto him, that foremost of speakers : — ' Thou best of superior Brahmanas, ask thou some other boon. 0, blest be thou !' But, O thou of the Bhrigu race, he did not beg any other boon. Then all the Sadasyas conver- sant with the Vedas told the king with one voice, 'Let the Brahmana receive his boon.' " And so ends the fifty-sixth Section in the Astika of the Adi Par V II, Section LVII. (Astika Parva continued.) Saunaka said, " O son of Suta, I desire to hear the names of all those snakes that fell into the fire of this snake-sacrifice. " Sauti replied, " Many thousands and tens of thousands and Arbudas ( of snakes fell into the fire. ) O excellent of Brah- manas, so great is the number that I am unable to count them all. As far, however, as I remember, hear thou the names I mention of the principal snakes cast into the fire. Hear first the names of the principal ones of Vasuki's race alone, of color blue, red, and white, terrible in form, and of body huge, and of dreadful poison. " Kotisha, Manasa, Purna, Shala, Pala, Halimaka ; Pitch- chala, Kaunapa, Chakra, Kalavega, Prokalana ; Hiranya-bahu, Sharana, Kakshaka, Kala-dantaka. These snakes, born of Vasuki, fell into the fire. And, O Brahmana, numerous other snakes born of the same race, of terrible form and great strength, were burnt in the blazing fire. I shall now mention those born in the race of Takshaka. Hear thou their names ! Puchchandaka, Mandalaka, Pinda-sekta, Ravenaka; Uchchi- kha, Sharava, Vanga, Vilwa-teja, Virohana; Shili, Shali, Kara, Muka, Sukumara, Pravepana ; Mudgara and Shishu-roma, and Suroma and Moha-hanu. These snakes born of Takshaka fell into the fire. And Paravata, Parijata, Pandara, Harina, Krisha ; Vihanga, Sharava, Meda, Praraoda, Sanha-tapana. These born in the race of Airavata fell into the fire. Now hear, O best of Brahmanas, the snakes I mention born of the race of Kaura- vya ! Eraka, Kundala Veni, Vcni-skandha, Kumaraka ; Va- huka, Sringa-vera, Dhurtaka, Prata and Ataka. These born ia the race of Kauravya fell into the fire. Now hear the names I mention, in order, of those snakes endued with the speed of the wind and with virulent poison, born in the race of Dhrita- rashtra. Shanku-karna, Pitharaka, Kuthara, Sukha-shechaka ; Purnangada, Purna-mukha, Prahasa, Sliakuni, Dari ; Ama-hatha, Kamathaka, Sushcna, Manasa, Avya ; Vairava, Munda-vedan- ga, Pishanga, Udraparaka ; Rishava, the snake Begavana, Pin- dcirtika, MuUu,=hanu ; Rdktanga, Stirva-saranga, Samridha, Pa^ 158 MAHABHARATA. tha-vasaka ; Varahaka, Viranaka, Sucliitra, Cliitra-veglka, Para* sliara, Tarunaka, Maui-skandha, and Aruni. 'O Brahmana, thus I have recited the names of the prmclpal snakes known widely for their achievements ! I have not been able to name all, the ntimber being countless^ The sons of these snakes, the sons of those sons, that were all burnt, having fallen into the fire, I am unable to mention. They are so many ! Some of three heads, some of seven, others of ten, of poison like unto the fire at the end of the yiiga, and terrible ia form, were burnt by thousands ! " Many others, of huge bodies, of great speed, tall as moutt^ tain summits, of the length of a yama, a yojana, and of two yqjanas, capable of assuming at will any form and of muster- ing at will any degree of strength, of poison like unto blazing fire, afilictcd by the curse of a mother, v/ere burnt in that great sacrifice !" And so ends the fifty-seventh Section in the Astika of tha Adi Parva. Section LVIII. ( Astika Parva continued. ) Sauti said, " Listen now to another very wonderful incident in connection with Astika ! When king Janamejaya was about to (^ratify Astika by granting the boan, the snake ( Takshaka, ) thrown off Indra's hands, remained in mid-air without actually falling. King Janamejaya thereupon became curious, for Tak- shaka afflicted with fear did not at once fall into the fire although libations were poured in proper form into the blazing sacrificial Agni in his name. " Saunaka said, " Was it, O Suta, that the mantras of those wise Brahmanas were not propitious, as Takshaka did not fall into the fire ?" Sauti replied, " Unto the unconscious Takshaka, that best of snakes, after he had been cast off Indra's hands, Astika had said thrice these words—' stay '— ' stay. ' And he succeeded m staying in the skies, with afflicted heart, like a person betweea the vault of the welkin and the Eiulh, ADI PARVA, 159 " The king then, repeatedly urged by hia SaJasyas, said, 'Let it be done as Astika hath said. Let the sacrifice be ended, let the snalics be safe, let this Astika also be gratified, and let, O Siita, thy words also be true.' And when the boon was granted to Astika, plaudits rang through the air expressive of joy. And that sacrifice of the son of Parikshita — that king of the Pandava race — came to an end. And king Janamejaya of the Bharata race was pleased liimself. And unto the Ritwijas with the Sadasyas, and unto all who had come there, the king, bestowed money by hundreds, and thousands. And unto the -h-. spirited, and already known in the world for their achieve- ments, Krishna-Dwaipayana, guided also by the desire of )>euefitting the world, huth composed this work that is excel- *>'2 170 MAHABHARATA. lent, bestowing fame, granting length of life, sacred, and heavenly. He who, from desire of acquiring religious merit,, causeth this history to be heard by sacred Brahmanas, doth acquire great merit and virtue that is inexhaustible. He that reciteth the famous generation of the Kurus becometh imme- diately purified, and acqnireth a large family himself, and is respected in the world. That Brahmana who regularly studies this sacred Bhiirata for the four months of the rainy season, is cleared of all his sins. He that hath read the Bharata may be. regarded as one acquainted v/ith the Vedas. " In this have been described the goda, the royal sage.s, the holy Brahmarshis ; the sinless Keshava ; the god of gods Mahadeva and the goddess Parvati ; the birth of Kartikeya (the generalissimo of the celestials) sprung from and reared by many mothers ; and the greatness of Brahmanas and of kine. This Bharata is a collection of all the Srutis, and is fit to bo heard by every virtuous person. That learned man who reciteth it to Brahmanas during the sacred lunations, becometh purified of his sins, and not caring for the hea- vens as it were, attaineth to a union with Brahmn. He tliati cause til even a single foot of this poem to be heard by Brah- manas during the performance of a Shraddha, that Shraddha becometh inexhaustible, the Pitris becoming ever gratified with the articles once presented to them. The sins that are com- mitted daily by our senses or the mind, those that are com- mitted knowingly or unknowingly by any man, are all destroy- ed by hearing the Mahabharata. The history of the exalted birth of the Bharata princes is called the Mahabharata. Ho who knoweth this etymology itself of the name is cleared of all his sins. And because this hi.story of the Bharata race is so -wonderful, there foru, when recited, it assuredly puriiieth mor- tals from all sins. Tlie Muni Krishna-Dwaipayana attained his object in three years. Rising daily and purifying himself and performing his ascetic devotions, he composed this Maha- bharata. Therefore should this be heard by Brahmanas with the formality of a vow. He who reciteth (his holy narration composed l»y Kri.shua (Vyasa) for the hi^aring of others, and tUey who hoar it, iu \vhc\tovor .^UUo they may be, can uover bo ADI PARVAi 171 affected by the fruit of their deods Ji^oorl or bad. The mean desirous of acquiring virtue should hear it all. This is equi- valent to all histories, aiid he that hoarcth it alwnys attalnetb to purity of heart. The gratification that one deriveth on attain- ing to heaven is scarcely equal to that which one deriveth on hearing this holy history. The virtuous man who with rever- ence heareth it or causeth it to be heard, obtaineth the fruit of the Rajasuya and the horse sacrifice. This Bharata is said to be as much a mine of gems as the illustrious Ocean or the great mountain Moru. This history is sacred and excellent, and is equivalent to the Vedas ; worthy of being heard, pleasing to the ear, purifying, and virtue-increasing. O monarch, he that giveth a copy of the Bharata to one that aslceth for it, doth, indeed, make a present of the whole Earth v/ith her helt of seas. O son of Parikshita, this pleasant narration that giveth virtue and victory, I am about to recite in its entirety. Listen to it ! The Muni Krishna-Dwaipayana re- gularly rising for three years composed this Avondcrful history Galled the Mahabharata. O thou bull amongst the Bharata monarchs, whatever about religion, profit, pleasure, and sal- vation is contained in this, may be seen elsewhere ; but what- ever is not contained herein is not to be found anywlicre.' " And thus endetli the sixty-second Section in the Adivansa*. vatarana of the Adi Parva. Section LXIII. (Adivansavatarana Parva continued.) Vaisampayana said, " There was a king of name Upari- ehara. And the monarch was devoted to virtue. And he was very much addicted also to hunting. And this monarch of the Paurava race, called also Vasu, conquered the excellent and delightful kingdom of Chedi under instructions from Indra. Sometime after, the king gave up the use of arms, and dwelling in a recluse asylum practised the most severe austeri- ties. And the gods with Indra ahead once approached the monarch during this period, believing that he sought the head- ship of the gods by those ;ievere austerities of his. AuJ the 172 MAHABHARATA. celestials, becoming objects of his sighf, by soft speeches succeetled in winning hiin away from his ascetic austerities. "And the gods said, 'O lord of the Earth, thou shouldst take care so that virtue may not sustain a diminution on Earth ! Protected by thee, virtue itself will in retuz'n protect the universe '/ And Indra said, ' O king, protect thou vir- tue on Earth, attentively and rigidly ! Being virtuous, thou shult, for all time, behold (in after life) many sacred regions ! Aitd though I am of heaven, and thou art of the Earth, yet art thou my friend and dear to me. And, O king of men, dwell thou in that region of the Earth which is the most de- liglitful, which aboundeth in animals, is sacred, full of wealth and corn, well-protected like heaven, of agreeable climate, graced v/ith everj^ ohject of enjoyment and blessed with ferti- lity. And, O monarch of Ciiedi, this tliy dominion is full of riches, of gems and precious stones, and containelh besides much mineral wealth. The cities and towns of this region are all devoted to virtue ; the people are honest and contented ; they never lie even in jest. Sons never divide their wealth with their fathers atul are ever mindful of the welfare of their parents. Lean cattle are never yoked to the plough or the cart, or engaged in carrying merchandise ; on the other hand, they are well-fed and fattened. In Chedi, O thou reverencer of the gods and guests, the four orders are always engaged in their respective vocations. Let nothing be unknown to thee that happens in the three worlds. I shall give thee a crystal car such as the celestials alone have, capable of carry- ing thee through mid- air. Thou alone, of all mortals on the Earth, riding on that best of cars, shalt range through mid- air like a celestial endued with a physical frame. I shall also give thee a triumphal garland of unfading lotuses wearing which in battle thou shalt not be w^ounded by weapons. And, O king, this blessed and incomparable garland, widely known on Earth as Indra's garlancl, shall be thy distinctive badge.' " And the slayer of Vitra also gave the king, for his gratification, a bamboo pole for protecting the honest and the peacefMl. And after the ex[»iratiou of a year, the king planted it ou the ground for the purpose of worshipping the gives: . ADI PARVA. 173 thereof, viz, Sahrd. From that time foi'bh., O monarch, all kings, following Vasu'.s example, plant a pole for the celebra- tion of Indra's worship. Tlie next-day, the pole that is erect- ed is decked with golden cloth and scents and garlands and various ornaments. And the god Vasava is worsliipped m due form with such garlands and ornaments. And the god, for the gratification of the illustrious Vasu, assuming the form of a swan came himself to accept the wor&hip thus offered. And the god, the great Indra, beholding the au picrous worship thus made by V.isu — that just of monarchs, was delighted, and said unto him, ' Those men, and kings also, who shall worship me and joyously observe this festivity of mine like the king of Chedi, shall liave glory and victory for their countries and kingdoms. And their cities also shall expand and be ever in joy.' *' King Vasu was thus blessed by the gratified Maghavat— the high-souled chief of tlie gods. Indeed, those men who cause this festivity of Sakra to be observed with gifts of land, of gems and precious stones, do become the respected of the world. And king Vasu — the lord of Chedi — bestowing boons and performing great sacrifices atid observing the festivity of Sakra, was respected by Indi-a. And from Cliedi he ruled the whole Avorld virtuously. And for the gratification of Indra, Vasu, the lord of Chedi, observed the festivity of Indra. "And Vasu had five sons of great energy and immeasura- ble prowess. And the emperor installed his sons as governors of various provinces. *' And his son Vriliadratha was installed in Magadha and was known by the name of Maharatha. And another son of his was Pratyagra ; and another, Kusamva, who was also called Mani-vahana. And tlie two others were Mavellya and Yadu of great prowess and invincible in war. " These, O monaich, were the sons of that royal sage of mighty energy. And the five sons of Vasu planted kingdoms and towns in their own names and founded separate dynasties that lasted for long ages. "And when king Vasu was seated on that cryst;ti car, tlio^ gift of ludra, and courted through the sky, he was approached IG^ MAHABnAHATA. by Gandharvas and Apsaras (the celestial singers nnd dancing- maids.) And because he coursed through the upper rcginug, therefore was he called Uparichara. And by his capital (low- ed a river called Shuktimatl. And that river was once attack- ed by a life-endued mountain called Kolahala maddened by lust. And Vasu, beholding the foul attompt, struck the mountain with his foot. And by the indentation caused by Vasu's stamp, the river came out (of the embraces of Kola- hala.) But the mountain begat in the river two children that were twins. And the river, grateful to Vasu for his having set her free from Kolahala's embraces, gave them both to Vasu. And the child that was male was made by Vasu — that best of royal sfiges and giver of wealth and the punisher of his enemies — the generalissimo of his forces. But the daughter, called Girika — was by Vasu made his wife. "And Girika the wife of Vasu, when her season came, be- coming pure after a bath, represented her state unto her lord. But that very day, the Pitris of Vasu came unto that best of monarchs and foremost of the wise, and asked him to slay fleer (for their Shradha.) And the king, thinking that the command of the Pitris should not be disobeyed, went ahuu- ting, wishfully thinking of Girika alone who was gifted with great beauty and like unto another Sree (Laksmi) herself. And the season being spring, the woods within which the king was roaming, liad become delightful like unto the garden of the king of the Gandharvas himself. There were Ashokas and Champahns, and Ghutas and AtiviuJdas in abundance ; and there were Punnagas and Karnikaras and Vakulas and Bivya Poialas and Patalas and Narikelas and Chandanas and Arjunas and such other beautiful and sacred trees res- plendant with fragrant flowers and tasteful fruits. And the whole forest was maddend by the sweet notes of the Kakila and echoed with the hum of the maddened bee. And the king be- came possessed with desire and he saw not his wife before him. Maddened by desire as he was roaming iiither and thither, he paw a beautiful Ashoka decked with dense foliage and its branches covered with flowers. And the king ^at at his ease in the shade of thi!.t tree. And excited by the ira";rance of ADIPARVA. If 3 the season and the charming odours of the flowers around, and maddened also by the delicious hicQ/.c, (lie king could not keep away from his miud the thoughts of the beautiful Girika, Ibique in sUvis semen suiini continere non potuit. Rax autem, illiid frustra profundi nolens, ut excidit, in folium receplt. Agnovit etiam tempes livani conjugis sua3 koram adventarn esse. Itdqiie rex rem rnidta cogitatlone iterum atqiie itei'um revolvens, ( scivit enion semen suum fi'ustra 2^&vdi non posse at tempus jam adesse in quo conjux illvivs egeret ), carmina swper illo recitavit. And beholdin-^ that a swift hawk was resting very near to him, the king, acquainted with the subtle truths of Dharm,a and Artha, went unto him and said, ' Amiable one, carry thou this seed for my wife Girika and give it unto her. Her season hath arrived.' "And the hawk, swift of speed, took it from the king find rapidly coursed through the air. And while thus passing, the hawk was seen by another of his species. And thinking that the first one was carrying meat, the second one flew at him. And the two fought with each other in the sky wiih their beaks. And while they wore fighting, the seed fell into the waters of the Yamuna (Jumna.) And in those waters dwelt an Apsara of the higher ranks, known by the name of Adrika, but transformed by a Brahmana's curse into a fish. And that Adrika, transformed into a fish, as soon as the seed of Vasu fell into the water from the claws of the hawk, rapidly approaching, swallowed it at once. And that fish wa*^, sometime after, caught by the fishermen. And it was the tenth month of the fish's having swallowed the seed. And from the stomach of that fish came out a male and a female child of human form. And the fishermen wondered much, and wending unto king Uparichava (for they were his subjects) told him all And they said, 'O king, those two of liumau sliape hiive been horu iu thj body of a fisli.' And the male child amongst the two was taken by Uparichara. And this child afterwards became the virtuous and truthful jnonarch Matsya. " And after the birth of the twins, the Apsara herself be- came freed from her curse. For she had been told before by th^ ilIu,sU'iou3 one (who had cursed her) that she would, whil<3 176 MAHAftHARATA. living in her piscatorial Corm, give birth to two children of hu- nian shape and then would be freed ft-oin the curse. And then, according to these words, having given birth to the two, and slain by the fishermen, leaving her fish form she assumed her own celestial sh.ape. And that Apsara then went away into the regiona of the Rishis crowned witii success and of the Charanas, "And the fish-smelling daughter of the Apsara in her piscatorial form was then given b) the king unto the fisher- men, saying, ' Let this one be thy daughter.' And the daugh- ter was known by the name of Satyavati. And gifted with great beauty aiid possessed of every virtue, she of agreeable smiles, owing to contact with fishermen, was for some time of fishy smell. And wishing to serve her (foster) father, she plied a boat on the waters of the Yamuna. " While engaged in this vocation, Satyavati was seen one day by the great Rishi Parashara, in course of his wanderings. Gifted with great beauty and an object of desire with even an anchoret, and of graceful smiles, the wise one, as soon as he beheld her, desired to have her. And tliat bull amongst Munis addressed the daughter of Vasu, of celestial beauty and t'-tpering thighs, saying, 'Accept my embraces, O blessed one !' And Satyavati replied, '0 thou possessor of six attributes, behold the Kishis standing on both banks of the river. Seen by them, how can I grant thy wish ?' " Thus addressed by her, the illustrious lord thereupon created the fog (which existed not before) and by which the whole region was enveloped in dnrkness. And the maiden, beholding the fog that was created by the grent Rishi wondered much. And the helpless one became suffused with the blushes of bashfulness. And she said, ' 0 thou possessor of the six attributes, know that I nm a maiden always under the con- trol of my father. O t!iou sinless one, by accepting your em- br.ices my virginity will be sullied. 0 thou best of Brah- Hianas, my virginity being sullied, how shall I, O Rishi, be able to return home ? Indeed, I shall not then be able to bear life 1 Reflecting upon all this, O illustrious one, do that which should be next done.' And the best of Rishis gratified with all she said, replied, ' Thou shalt remain a virgin evea ADTPAP.VA. 177 if thou grantegt, my wish. And, 0 timid fair one, do thou solicit the boon that tliou desirest ! Thou of fair smile.s, niy grace hath never before proved fruitless.' And thus addressed, the maiden aslced for the boon that her body might emit a sweet scent (instead of the fish}- odor that it had.) And the illustrious Rlshi thereupon granted the wish of her heart. " And having obtained her boon, she became very much gratified, and her season immediately came. And she accept- ed the embraces of tiiat Rishi of wonderful deeds. And she thenceforth became known among men by the name of Gan- dhavati (the sweet-scented one.) And men could perceive her scent from the distance of a yojana. And for this she Avaa known by another name which was Yojanagandha (one who scatters her scent for a yojana all around.) And the illustrious Farashara, after this, went to his own asylum, " And Satyavati gratified with having attained the excel- lent boon (viz, tliat she became sweet-scented and that hei* virginity also remained unsullied), conceived in consequence of having admitted Farashara unto herself. And she brought forth the very day, on an island in the Jumna, the child begot in her by Farashara and gifted with great energy. And the child, with the permission of his mother, set his mind on asceticism. And (he went away) saying, ' As soon as remem- bered by thee when occasion comes, shall I appear unto thee.' "And it was thus that Dwaipayana was born of Satyavati by Farashara. And because he was born in an island, therefore was he called Dwcdpayana, ( Dwipa- or island'born. ) And the learned Dwaipayana, beholding that virtue is destined to become lame by one pada each yuga (there being four padoji in all ) and that the period of life and strength too of men followed the yugas, and moved by the desire of doing good to Brahma and the Brahmanas, arranged the Vedas. And there- fore came he to be called Vyasa (the ai'ranger or compiler of the Vedas.) The boon-giving great one then taught Sumantu, Jaimini, Paila, his own son Suka, and Vaisampayana, the Vedas having the Mahabharata for their fifth. And the com- pilation of I he Bharata was published by him through them separately. 23 178 MAITA BHARATA, " Then Bhis-ma of great energy and fame and of Immeasur- able splendour, and spnrag from the component {)arts of the Vasiis, was born ia the womb of Ganga by king Shantanu. And tliere was a Ri&hi of the name of Animandavya of great fame. And he was conversant with the interpretation of the Yedas, was the possessor of the six attributes, gifted with great energy, and of great reputation. And accused of theft though innocent, the old Rishi was impaled. And he thereupon summoned Dharma and told him these words ;— ' In my childliood I had pierced a little fly in a blade of grass. O Dharn^a, I do recellect that one sin ; but I cannot call to mind any other. I have, however, since practiced penances a thousand- fold. Hath not that one sin been conquered by this my asceticism ? And because the killing of a Brahmana is more heinous than that of any other living thing, tiierefore, bast thou, O Dharma, been sinful Thou shalt, therefore, be born on Earth in the Sudra caste !' And for that curse was Dharma born a Sudra in the form of the learned Vidura of pure tody and perfectly sinless. And Suta Sanjaya, like a Muni, was born of Gavalgana. And Kama of great strength was born of Kunti in her maidenhood by Surya ( the Sun ). And he came out of his mother's womb with a natural armour and face brightened by ear-rings. And Vishnu himself, of world- wide fame, and worshipped of the worlds, was born of Devaki by Vasudeva, for the benefit of the three worlds. He is with- out birth and death, displayed in splendour, the creator of (he universe and the lord of all ! Indeed, he who is called the invisible cause of all, who knoweth no deterioration, who is the all-pervading soul, the centre round which every thing moveth, the substance unto which the three attributes of Satwa, raja, and tamd co-inhere, the universal soul, the im- mutable, the material out of which hath been created this xiniverse, the creator himself, the controlling lord, the invisible dweller in every object, whose work is this universe of five elements, who is united with the six iiigh attributes, is the Pranava or Oin of the Vedas, is Infinite, incapable of being moved by any force save bis own Avill, displayed in splendour, the eiub'i>di ment of the mode of life called Sannyasa, who floated ADl PARVA, 179 en the wafers before the creation, who is the source whence hath sprung tliis mighty frame, wlio is the great combiner, the increate, the invisible essence of all, the great immutable, who is THE ONE, is- bereft of those attributes that are know- able by the senses, who is the universe itself, v/ithout begin- ning, birth, and decay, — that male being possessed of infinite wealth and the Grand-fatlier of all creatures, took his birth in the race of the Andhaka-Vrishnis for the increase of virtue! "And Satyaki and Kritavarma, conversant with arms, possessed of mighty energy, well-versed in all branches of knowledge, and obedient to Narayana in everything and com- petent in the use of weapons, took their births from Satyaka and Hridika. And the seed of the great Rishi Varadwaja of severe penances, kept in a pot, began to develop. And from thsit seed csivae Drona (the pot-barn.) And from the seed oF Gautama, fallen upon a clump of reeds were born two that were tv/ins, the mother of Aswathama, (called Kripi,) and Kripa of great strength. Then was born the mighty Aswa- thama from Drona. And then was born Dhrishta-dyumna, of the splendour of Agni himself, from the sacrificial fire. And the mighty hero was born with bow in hand for the destruction of Drona. And from the sacrificial altar was born Krishna (Draupa'U) resplendent and handsome, of bright features and excellent beauty. Then were born the disciples of Pralhad — Nagnajit and Suvala. And from Suvala was born a son Sakuni who from the curse of the gods became the slayer of creatures and the foe of virtue. And unto him was also born a daughter (Gandhari) the mother of Duryodliana. And both were well- versed in acquiring worldly profits. And from Krislma-Dwai- payana were born, in the soil of Vichitravirya, Dhrita-rasli- tra — the lord of men, and Pandu of great strength. And from Dwaipayana was also born, in the Sudia caste, the wise and intelligent Vidura, conversant with both Dharma and Artha, and free from all sins. And unto Pandu by his two wives were born five sons like the celestials. The eldest of them Avas Yudhish-thira. And Yudhish-thira was born (of the seed) of Dharma (Yama — the god of justice) ; and Bhima of the Wolfe's stomach of Mtuutu (Fuvauu or Va}u— the god 180 MAHABHARATA. of wind); and Dhananjaya (Arjuna) blessed with p;ood for* tune and the first of all vvielders of weapons, of Indra ; and Nakula and Shahadeva, of handsome features and ever engag- ed in the service of their superiors, were born of the twin Aswinas. And unto the wise Dhrita-rashtra were born an hundred sons, tiz, Diiryodhana and others, and (in addition to the hundred) another, named Yuyutsu who was born of a Vaisya woman. And amongst those hundred and one, eleven, viz, Dush-shasana, Dush-saha, Durmarshana, Vikarna, Chitra- sena, Vivingsati, Jaya, Satyavrata, Purumitra, and Yuyutsu bv a Vaisya wife, w^ere all Maharailtas (first class charioteers.) And Avimanyu was born of Suvadra, the sister of Vasudeva, by Arjuna, and was therefore the grandson of the illustrious Pandu, And unto the five Pandavas were born five sons by (their common wife) Panchali (Draupadi.) And these princes were all very handsome and conversant with all branches of knowledge. From Yudhish-tiiira was born Pritivindhya ; from Vrikodara, Suta-soma ; from Arjuna, Sruta-kirti ; from Naku- la, Shatanika ; and from Sahadeva, Sruta-sena of great prowess. And Bhima, in the forest, begat in Hidimva a son named Gha- totkacha. And from Drupada was born a daughter Shikhandi who was afterwards transformed into a male child. And Shi- khandi was so transformed into a male by a Yaksha named Shuna for his own purposes. "In that great battle of the Kurus came hundreds and thousands of monarchs for fighting against each other. The names of that innumerable host I am unable to recount even in ten thousand years. I have named, however, the principal ones who have been mentioned in this history (of tbe Bharuta.)" And so ends the sixty-third Section in the Adivansavata- rana of the Adi Parva. Section LXIV. (Adivansavatarana Parva continued.) Janamejaya said, " 0 Brahmana, those thou hast named and those thou hast not named, I wish to hear of in detail, as also of other kings l>y thousands. And, O thou of great good fortune, it behoveth thee to tell me in full the object for which those Maharathas, equal unto the celestials themselves, were born on earth. Vaisampayana said, " It hath been heard by us, O monarch, that what thou askest is a mystery to even the gods. I shall, however, speak it unto thee, after bowing down to Swayarnvw ( the self-born. ) The son of Jamadagni ( Parushurama ) after thrice seven times making the earth bereft of Kshatrias wend- ed to that best of mountains — Mahendra — and there began his ascetic penances. And then when the earth was made bereft of Kshatrias, the Kshatria ladies, desirous of offspring, came, O monarch, to the Brahmanas. And Brahmanas of rigid vows had connections with them during the womanly season alone, but never, O king, lustfully and out of season. And Kshatria ladies by thousands conceived from such connections with Brahmanas. Then, O monarch, were born many Kshatrias of greater energy — boys and girls-so that the Kshatria race might thrive. And thus sprung the Kshatria race from Kshatria ladies by Brahmanas of ascetic penances. And the new gener- ation, blessed with long life, began to thrive in virtue. And thus the four orders having Brahmanas at their head were re- established. And every man at that time went unto his wife during season, and never from lust and out of season. And, O thou bull of the Bharata race, in the same way, other crea- tures also, even those born in the race of birds, went unta their wives during season alone. And, O thou protector of the earth, hundreds of thousands of creatures were born, and all were virtuous and began to multiply in virtue, all being free from sorrow and disease. And, O thou of the elephant's tread, this wide earth having the ocean for her boundaries, with her mountains and woods and towns, wi*o once more 182 MAHABHARITA. governed by the Kshatrias. And when the earth began to be again governed virtuousiy by the Kshatrias, the other orders havinor Brahnianas for their first were filled with great joy. And the kings, forsaking all vices born of lust and anger and juatly awarding punishments on those that deserved them, protected the earth. And he of a Imndred sacrifices possessed also of a thousand e3"es, beholding that the Kshatria monarchs ruled so virtuously, pouring down vivifying showers at proper times and places, blessed all creatures. And, O king, then no one of immature years died, and none knew a woman before attaining to age. And thus, O bull of the Bharata race, this earth to the very shores of the ocean became filled with men that were all long-lived. The Kshatrias performed great sacri- fices bestowing much wealth. And the Brahmanas also all stud- ied the Vedas with their branches and the Upanisadaa. And, O king, no Brahraana in those days ever sold the Vedas ( i. e. taught for money) or ever read aloud the Vedas in the pre- sence of the Siidras. And the Vaisyas with the help of bull- ocks caused the earth to be tilled. And they never yoked the cattle themselves. And they fed with care all cattle that were lean. And men never milched kine as long the calves drank only the milk of their dams (without having taken to grass or any other food.) And no merchant in those days ever sold his articles by false scales. And, O tiger amongst men, all per- sons living in the ways of virtue did everything Avith eyes set upon virtue. And, O monarch, all the orders were mind- ful of the respective duties that appertained to them. Thus, O tiger among men, virtue in those days never sustained any diminution. And, O bull of the Bharata race, both kine and women gave birth to their offspring at the proper time. And' the trees bore flowers and fruits duly according to the seasons. And thus, O king, the hrita age having then duly set in, the whole earth was filled with numerous creatures. *'And, 0 bull of the Bharata race, when such was the blessed state of the terrestrial world, the Asuras, O lord of men, began to be born in kingly lines. And the sons of Diti (Daityas) being repeatedly defeated in war by the sons of Aditi (celestials) aud deprived also oH sovereignty and heaven, began ADI PARTA, 183 to be incarnaie on earth, And, O king, the Asuras possessed of great power, and desiroua of sovereignty among men, began to be born on earth amongst various creatures, such as kine, horses, asses, camels, buffaloes, among creatures such as Raks- hasas and others, and in elephants and deer. And, O protector of the eartii, owing to those already bora and those that were being born, the Earth became incapable of supporting herself, And amongst the sons of Diti (Daityas) and of Danu (Dana- vas) cast out of heaven, some were born on this earth as kings of great pride and insolence. And possessed of great energy^ they covered the earth in various shapes. And capable of oppressing all foes, they filled this earth having the ocean for her boundaries. And by their strength they began to oppress Brahmanas and Kshatrias and Vaisyas and Sudras and all other creatures also. Terrifying and killing ail creatures, they traversed the earth, O king, in bands of hundreds and thou- sands. And bereft of truth and virtue, proud of their strength and intoxicated "with the wine of insolence, they even iu- sulted the great Rishis in their asylums, " And the Earth tlms oppressed by the mighty Asuras endued with great strength and energy and possessed of abun- dant means, began to think of going to Brahma. The united strength of the creatures (such as Shesha, the tortoise, and the. huge Elephant), and of many Shesbas too, became incapable of supporting the Earth rnih her mountains, burdened as she was with the weight of the Danavas. And then, 0 king, the Earth, oppressed with the weight and afflicted with fear, sought the protection of the Grand-father of all creatures. And she beheld the divine Braiima — the creator of the worlds- knowing no deterioration — ^surrounded by the gods, Brah- manas, and great Rishis, of exceeding good fortune, and ador- ed by delighted Gandharvas and Apsaras always engaged in the business of the celestials. And the Earth then adored the Grand-father, having approached him. And the Earth, desirous of protection, then represented everything unto him, in the presence, O Bhai'ata, of all the Protectors of the world. Bat, O king, the Earth's object had been known before-hand to the Omniscient Self-create Supreme Lord. Aud, 0 Bharata, 184 MAHARTTARATA. creator as he is of the universe, why should he not know fully ■what is in the minds of all his creatures including the gods and the Asuras ? And, O king, the lord of tlie Earth, the creator of all creatures, Isa, Smnbhu, Prajajyati, then spake- unto the Earth. And Bralima said, '0 thou holder of wealth, for the accomplishment of the ohject for which thou hast ap- proached me, I shall appoint all the dwellers of the heavens.' " Vaisampayana continued, " Having said so unto the Earth, O king, the divine Brahma bade her farewell. And the crea- tor then commanded all the gods saying, 'To ease the Earth of her burden, go ye and take your births on her according to your respective parts and seek ye strife (with the Asuras al- ready born there.)' And the creator of all, summoning also all the tribes of the Gandharvas and the Apsaras, spake unto them these words of deep import : — ' Go ye and be born amongst men according to your respective parts in forms that ye like.' " And all the gods with Indra, hearing these '.vords of the lord of the celestials, — words that were true, desirable under the circumstances, and fraught with benefit, — accepted them. And they all having resolved to come on Earth in their res- pective parts, then went to Baikuntha where was Narayana — the slayer of all foes, he who has the discus and the mace in his hands, who is clad in purple, who is of bright splendour, •who hath the lotus on his navel, who is the slayer of the foes of the o-ods, who is of eyes looking down upon his wide chest (in yoga attitude), who is the lord of the Prajapati himself, the sovereign of all the ^ods, of mighty strength, who hath the badge of the Sreevatsa {the biggest jewel), wlio is the mover of every one's faculties, and who is adored by all the gods. Him — the most exalted of persons, Indra addressed, saying, ' Be incarnate.' And Hari replied, saying, 'Let it be.' And thus endeth the sixty-fourth Section in the Adivansa- vatarana of the Adi Parva. Section LXY. ( Samhliava Parva. J Vaisampa5'ana said, " Then Indra held a consultation with Narayana about the latter's decent on earth from heaven with all the gods according to their respective portions. And having commanded all the dwellers of heaven, Indra returned from the abode of Nara3'ana, And the dwellers of heaven gradually became incarnate on Earth for the destruction of the Asuras and the welfare of the three worlds. And then, O tiger amongst kings, the celestials took their births, according as they pleased, in the lines of BroJimarshis and royal sages. And they slew the Danavas, Rakshasas, Gandharvas and Snakes, other man-eaters, and, indeed, many other creatures. And, O bull of the Bharat^ race, the Danavas and Rakshasas, Gandharvas and Snakes, could not slay the incarnate celestials even in their infancy, they were so strong !" Janamejaya said, " I desire to hear, from the beginning, of the births of the gods, the Danavas, the Gandharvas, the Apsaras, men, Yakshas, and Rakshas, Therefore, it behoveth thee to tell me about the births of all creatures." Vaisampayana said, " Indeed, I shall, having bowed down. to the self-create, tell thee in detail the ^origin of the celes- tials and other creatures. It is known that Brahma hath six spiritual sons, viz, Marichi, Atri, Angira, Pulastya, Pulaha, and Kratu. And Marichi's son is Kasyapa, and from Kasyapa have sprung these creatures. Unto Daksha (one of the Praja- patis) were born thirteen daughters of great good fortune. Tlie daughters of Daksha are, O tiger among men and prince of the Bharata race, Aditi, Diti, Danu, Kala, Danayu, Sinhi- ka, Krodha, Pradha, Viswa, Vinata, Kapila, Muni, and Kadru. The sons and grand-sons of these, gifted with great energy, have been infinite. From Aditi have sprung the twelve Adi- tyas who are the lords of the universe. And, O Bharata, as they are according to their names, shall I recount them . to thee. They are Dhata, Mitra, Aryama, Sakra, Varuna, Angsa, Yaga, Yivaswan, Pusha, Savita, Tashta, and Yishuu. The 2^ 186 MAHABHARATA. youngest, liowever, is superior to them all in merit. Diti had one son called HLranya-kashipu. And the illustrious Hiranya- kashipu had five sons, all famous throughout the worlds. The eldest of them all was Prahradha, the next was Sangljradba ; the third was Anuhrada ; and after him were Shivi and Vash- kala. And, O Bharata, it is known everywhere that Prahrada had three sons. They were Yiroehana, Kumva, and Nikumva. And unto Virochana was born a son, Vali, of great prowess. And the son of Vali is known to be the great Asura Vana. And blessed with good fortune Vana was a follower of Rudra, (Siva) and was known also by the name of Mahakala. And Danu had forty sous, O Bharata ! The eldest of them all was king Vipra-chitti of great fame. Sham vara, and Namuchi, and Pnloma ; Ashiloma, and Keshi, and Diirjaya; Ayashira, Aswa- ehira, and the powerful Aswa-sanku ; also Gagana-murdha, and Vegavana, and he called Keturaana ; Swarvanu, Aswa, Aswa- pati, Vrishaparva, and then Ajaka ; and Aswa-griva, and Sukshma, and Tuliundu of great strength ; Ekapada, and Eka- chakra, Virupaksha, Mahodara ; and Nicliandra, and Nikumva, Kupata, and then Kapata ; Sarava, and Salava, Surya, and then Cfiaudrama; these in the race of Danu are stated to be •well-known. The Surya and Chandrama (the Sun and the Moon) of the celestials are other persons, and not the sons of Danu as mentioned above. The following ten gifted with great strength and vigour were also, O king, born in the race of Danu : — Ekaksha, Amritapa of heroic courage, Pralamva and Naraka ; Vatapi, Shatru-tapana, and Shat-ha the great Asura; Gavishta, and Vanayu, and the Danava called Dirghajihva. And, O Bharata, the sons and the grand-sons of these were known to be countless. And Singhika gave birth to Rahu the persecutor of the Sun and the Moon ; to three others, Su- chandra, Chandra-hauta, and Chandra-pramardana. And the countless progeny of Krura (Krodha) were as much crooked and wicked as herself. And the tribe was wrathful, of crooked deeds, and persecutors of their foes. And Danayu also had four sons who were bulls among the Asuras. They were Viks- hara, Vala, Vira, and Vritra the great Asura. And the sons of Kala were all like Kala (Yama) himself and emiters of all ADIPARVA. 187 foes. Ami tliey were of great fame, of jrreat energy and oppressors of all foes. And the sons of Kala were Vinashana ; and Krodha, and then Krodha-hanta, and Krodha-shatru. And there were many others among the sons of Kala. And Sukra the son of a Rishi was the chief priest of the Asuras. And the celebrated Sukra had four sons who were priests of the Asuras. And they were Tashtadhara and Atri and two others, Raudra and Karmi. They were like the Sun him- self in energy, and devoted to Brahma and the welfare of the worlds. " Thus liath been recited by me, as heard in the Purana, the progeny of the gods and the Asuras both oi great strength and energy. I am incapable, O king, of counting the des- cendants of thes€, countless as they are and not much known to fame. " And the sons of Vinata were Tarkhya, Arishta-nemi, and then Gadura and Aruna, Aruni, and Varuni. And Shesha, Ananta, Vasuki, Takshaka, Kurma, and Kulika, are known to be the sons of Kadru ; and Bhima-sena, Ugra-sena, Su- parna, Varuna, Gopati, and Dhritarashtra, and Surya-varcha the seventh ; Satyavak, Arkapania, Prayuta, Bhima, and Chi- traratha known to fame, of great learning, and the controller of his passions, and then Shalishira, and, 0 king, Parjannya, the fourteenth in the list; Kali, the fifteenth, and Narada, the sixteenth ; these Devas and Gandharvas are known to be the sons of Muni (Dak^-ha's daughter as mentioned before.) I shall recount many others, O Bharata ! Anavadya, Manii, Vansa A sura, Margana-pria, Anupa, Suvaga, Vasi, were the daughters brought forth by Pradha. Sidha, and Purna, and Varhi, and Purnayu of great fame ; Brahmachari, Ratiguna, and Suparna who was the seventh; Viswavasu, Vanu, and Shuchandra who was the tenth, were also the sons of Piadha ; and they were gods some of them and some Gandharvas. And it is also known that this Pradha of great good fortune by the celestial Rishi ( Kasyapa her husband ) brought forth the sacred race of the Apsaras. Alamvusa, Misra-keshi, \'i'Ivut-parna, Tilot-tama, Aruna, Rakshita, Ramva, Monorama, Keshini, Suvalm, Surata Surtija, Supria, were the daughters, and. Ativahu, and the 18S MAffABHARATA; celebrated Haba and Hiihu, and TumviiriT were the sons — the? best of Gandharvas — of Prodha. And Amrita, the Brahmanas, kine, Gandharvas, and Apsaras, wei'e born of Kapila as stated in the Parana. "Thus hath been recited to thee by me the birth of all creatures duly — of Gandharvas and Apsaras, of Snakes, Supar- nas, Rudras, and Marutas ; of kine and of Brahinanas blessed with great good fortune and of sacred deeds. And this account, (if read) extendeth the period of life, is sacred, worthy of all praise, and giveth pleasure to the ear. It should be always heard and recited to others, in a proper frame of mind. "He who duly readeth this account of the birth of all high- soiiled creatures, in the presence of the gods and Brahmanas, ©btaineth large progeny, good fortune, and fame, and attaineth also to excellent Avorlds hereafter." And so ends the sixty-fifth Section in the Sambhava of the Adi Purva, Section LXYI. (Sambhava Parva continued.) Vaisampayana said, " It is known that the spiritual sons of Bralima were the six great Rishis (already mentioned.) There was another of the name of Sthanw^ And the sons of Sthanu gifted with great energy were, it is known, eleven. They were Mriga-vj^adha, Sai'pa, Niriti of great fame ; Ajaikapat, Ahivradhna and Pinaki the oppressor of foes ; Dahana, and Iswara, and Kapali of great splendour ; Sthanu, and the illus- trious Bharga. And these are called the eleven Rudras. lb hath been already said, that Marichi, Angira, Atri, Pulastya, Pulaha, and Kratu — these six great Rishis of great energy — are the sons of Brahma. It is well-known in the world that Angira's sons are three,^ — ^Vrihaspati, Utatliya, and Samvarta, all of rigid vows. And, O king, it is said that the sons of Atri are numerous. And being great Rishis they are all con- versant with the Vedas, crowned with ascetic success, and of souls in perfect peace. And, O tiger among kings, the sons )of -Pulastya of great wisdom are the Rakshagas, Monkeys^ ADlPARVA, 1S9 Kinnaras ( balf-raen and half-horses ), and Yakshas. And, O king, the sons of Pulaha were, it is said, the Salavas ( the "winged insects ), the lions, the Kimpurushas (half-lions and lialf-inenX the tigers, bears, and wolves. And the sons of Kratu, sacred as sacrifices, were the companions of Surya, (the Valakhilyas), known in the three worlds and devoted to truth and vows. And, O thou protector of the Earth, the illustrious Rishi Daksha, of soul in complete peace, and greait asceticism, sprung from the right toe of Brahma. And from the left toe of Brahma sprang the wife of the high-souled Daksha. And the Muni (Daksha) begat in her fifty daughters ; and all those daughters were of faultless features and limbs, and of eyea like lotus leaves. And the Prajapati Daksha, not having any sons, made those daughters his PutriJcas (so that their sons might belong both to himself and their hus- bands.) And Daksha bestowed according to the sacred ordi- nance, ten of his daughters on Dharma, tvventy-seven on Chandra (the Moon), and thirteen on Kashyapa. Listen as I recount the wives of Dharma according to their names ! They are ten in all — Kirti, liaksmi, Dhriti, Medha, Pushti, Sra- dha, Kria, Budhi, Lajja, and Mati. These are the wives of Dharma as appointed by the self-create. It is known also throughout the worlds that the wives of Shoma (Moon) are twenty-seven. And the wives of Shoma, all of sacred vows, are employed in indicating time ; and they are the Nakshattras and the Yoginis and they became so for assisting the courses of the worlds. "And Brahma had another son named Manu. And Manu had a son of name Prajapati. And the sons of Prajapati were ei»ht and were called the Vasus whom I shall name in de- tail. They were Dhara, Dhruva, Shoma, Aha, Anila, Anala, Pratyusa, and Prabhasa. These eight are known as the Vasus, Of these, Dhara and the truth-knowing Dhruva were born of Dhurara; Chandrama ( Shoma) and Shasana (Anila)were bom of the amiable Shasa ; Aha was the son of Rata ; and Hu- tashana (Anala) of Shandilya ; and Pratyusha and Prabhasa Averc the sons of Prabhata. And Dhara had two sons, Dravina and Hutahavyavaha. And the son of Dhiuva is the illugtrious Kal» 390 MAHABEARATA. (Time) the destroyer of the worlds. And Shoma's son i8 the resplendant Varcha. And Varcha begets in hia wife Manohara three sons— Shishira, Prana, and Ramana. And the sons of Aha were Jyoti, Shama, Slianta, and also Muni. And the son of Agni is the handsome Kuraara born in the forest of reeds. And he is also called Kartiheya because he was reared by Krittika and the others. And after Kartikeya were born his three brothers Shakha, Vishakha, Naigameya. And the wife of Anila is Shiva. And Shiva's sons were Manajava and Avijnata-gati. These two were the sons of Anila. The son of Pratyusha, you must know, ia the Rishi by name Devala. And Devala had two sons who were both exceedingly forgiving and of great mental power. And the sister of Vrihasptai, the first of women, uttering the sacred truth, engaged in ascetic penances, roamed over the whole Earth. And she became the wife of Prabhasha the eighth Vasu. And she begat the illustrious Viswakarma the founder of all arts. And he was the originator of a thousand arts, engineer of the immortals, the maker of all kinds of ornaments, and the first of artists. And he it was who constructed the celestial cars of the gods. And mankind are enabled to live in consequence of the inventions of that illustrious one. And he is worshipped for that reason by men. And he is eternal and immutable this^-Viswakarraa. " And the illustrious Dharma, the dispenser of all happi- ness, assuming a human countenance came out through the right breast of Brahma. And Ahasta (Dharma) hath three ex- cellent sons capable of charming every creature. And they are Shama, Kama, and Harsha. (Peace, Desire, and Gladness,) And by their energy they are supporting the worlds. And the wife of Kama is Rati, of Shama is Prapti ; and the wife of Harsha is Nanda. And upon them, indeed, are the worlds made to depend (for all that their inhabitants do.) "And the son of Marichi is Kasyapa. And Kasyapa's offs- pring are the gods and the Asuras. And therefore is Kasyapa the Father of the worlds. And Tastri, of the form of .(a mare) Vadava, became the wife of Savitri. And she gave birth, in the skies, to two greatly fortunate twins the Aswinas. And, O king, the sons of Adili are twelve with Indra heading them ADI PARVA, 391 all. And the youngest of them all was Vishnu upon whom are the worlds dependent. "These are the thirty three gods (eight Vasus, eleven Rudrag, twelve Adityas, Prajapati, and Vashatkara). And I shall now recount their pro;:;eny according to their Pakshas, Kulas, and Ganas. The Rudras, the Sadhyas, the Marutas, the Vasus, the Bhargavas, and the Viswadevas are each reckoned as a Paksha. Gadura the son of Vinata and the miglity Aruna also, and the illustrious Vrihaspati are reckoned among tiie Adityas. The twin Aswinas, all annual plants, and all inferior animals, are reckoned among the Guhyakas. "These are the Ganas of the gods recited to thee, O king ! This recitation washes men of all sins. " The illustrious Bhrigu came out, ripping open the breast of Brahma. The learned Sukra is Bhrigu 's son. And the learned Sakra becoming a planet and engaged according to the command of the self-existent in pouring and withholding rain, and in despensing and remitting calamities, for sustaining the lives of all creatures in the three worlds traverses through ilie skies. And the learned Sukra, of great intelligence and wis- dom, of rigid vows, leading the life of a Brahmachari, divided himself in twain by power of asceticism, and became the spiri- tual guide of both the Daityas and the gods. And after Sukra was thus employed by Brahma in seeking the welfare (of the gods and the Asuras), Bhrigu begat another excellent son. This was Chyavana who was like the blazing sun, of virtuous soul, of great fame. And he came out of his mother's womb in anger and became the cause of his mother's release, O king, (from the hands of the Rakshasa.) And Arushi, the daughter of Manu, became the wife of the wise Chyavana. And in her was born Aurva of great reputation. And he came out rip- ping open the thigh of Arushi. And Aurva begat Richika. And Richika in his boyhood even became possessed of great power and energy, and of every virtue. And Richika begat Jamadacjni. And the hicjh-souled Jamadagni had four sons. And the youngest of them all was Rama (Parashurama). And Rama was sui>erior to all his brothers in tlie possession of good qualities, Aad he was skilful in all weapons, and became the 192 MAHABHARATA. slayer of the Kshatrias. And he had his passions under com- plete control. And Aurva had an hundred sons with Jamadagni the eldest. And these hundred sons had offspring by thousands spread over this Earth. " And Brahma had two other sons, viz, Dhata and Vidhata, who stayed with Manu. Their sister is the auspicious Laksmi^ having her abode amid lotuses. And the spiritual sons of* Laksnii are the sky-ranging horses. And the daughter bora of Sukra, named Divi, became the eldest wife of Varuna. In her were born a son named Vala, and a daughter named Sura (wine) giving joy unto the gods. And Adharma (Sin) was born when creatures (from want of food) began to devour each other. And Adharma always destroys every creature. And Adharma had Niriti for his wife, whence the Rakshasas who are called Nairitas (offspring of Niriti.) And she hath also three other cruel sons always engaged in sinful deeds. They are Vaya (fear), Mahavaya (terror), and Mrityu (Deatb) who is always engaged in slaying every created thing. And all- destroyer as he is, he hath no wife, and no son. And Tamvd brought forth five daughters known throughout the worlds. They are Kaki (crow), Shyeni (hawk), Vashi (hen), Dhrita-rasli- tri (goose), and Shuki ([)arrot). And Kaki brought forth the crows ; Shyeni, the hawks ; Vashi, the cocks and vultures ; Dhrita-rashtri, all ducks and swans ; and she also brought forth all Chakravakas ; and the fair Shuki of amiable qualities and possessing all auspicious signs brought forth all the parrots. And Krodha gave birth to nine daughters all of wrathful disposition. And their names were Mrigl, Mrigamanda, Hari, Bhadrammia, Matangi, Sharduli, Sheta, Suravi, and the agreeable Siirasd blessed with every virtue. And, 0 thou foremost of men, tlie offspring of Mrigi are all animals of the deer species. And the offspring of Mrigamanda are all ani- mals of the bear species and those called Srimara (swift-footed.) And Bhadramana begat the celestial elephant Airavata for her eon. And the offspring of Hari are all animals of the monkey species endued with great activity and also all the horses. And those animals also that are called Golangula (the cow-tailed) are said to be the offspring of Hari, And Shwduli begat ADi PARVA, 193 lions and tigers in numbera, and also leopards and, no doubt of it, all other strong animals. And, 0 kino;, the offspring of Matangi are all the elephant!?. And Sheta begat the large elephant known by the name of Sheta endued with great] speed. And, O king, Suravi gave birth to two daughters, tlie amiable Rohini and the far-famed Gandharvi. And, O Bharata, she had also tAvo other daughters named Vimala and Anala. From Rohini have sprung all kine, and from Gan- dharvi all animals of the horse species. And Anala begat the seven kinds of trees yielding pulpy fruits. (They are the do.te, the palm, the hintald, the tali, the little date, the nut, and the cocoanut. ) And she had also another daughter called ShitJci (the mother of the parrot species.) And Surasa begafc a son called Knnha (a species of long-feathered birds.) And Shyeni, the wife of Aruna, gave birth to two sons of great energy and strength named Savipati and the mighty Jatayw. Surasa also begat the Nagas and Kadru the Pannagas (snakes.) And Vinata begat two sons Gadura and Aruna known exten- sively. And, O king of men, O thou first of intelligent per- sons, thus hath the genealogy of all the principal creatures been fully described by me. By listening to this a man is fully cleansed from all his sins, and acquireth great knowledge, and finally attaineth to the first of states in after life." And thus endetb the sixty-sixth Section in the Sambhava of the Adi Parva. Section LXVIL (Sambhava Parva continued.) Janamejaya said, "Worshipful one, I wish to hear from thee in detail about the birth, among men, of the gods, the Dauavas, the Gandharvas, the Raks^has, the lions the tif^ers and other animals, the snakes, the birds, in fact, of all crea- tures ! I wish also to hear about the acts and achievements of these, in due order, after they became incarnate in human forms !" Vaisampayana said, " 0 king of men, I shall first tell thee all about those celestials and Dauavas that were born among 25 194 MA«Ai3HAKATA. men. The first of D;iiiav;i3 who was known by the name of Vipra-chitti became that bull among men noted as Jarasau- dha. And, O king, that son of Diti who was known as Hi- ranya-kasipu was known in this world among men as the powerful Shishupala. He who had been known as Sang-hlatla, the younger brother of Prahlada, became among men the famous Salya, — that bull amongst the Vahlikas. The spnted Auuhlad wlio had been the youngest became note'i in the world as Dhrista-ketu. And, O king, that son of Diti who hud been known as Shivi became on earth the famous monarch Druma. And he who was known as the great Asura Vashkala became on earth the great Bhaga-datta. The five great Asuras gifted with great energy, Aya-shira, Aswa-shira, the spirited Aya-shanku, Gagana-murdha, and Vegavana-, were all born in the royal line of Kekaya and all became great monarchs. That other Asura of mighty energy who was known by the name of Ketumana became on earth the monarch Amitouja of terrible deeds. That great Asura who was known as Swar- vanu became on earth the monarch Ugra-seua of fierce deeds. That great Asura who was known as Aswa became on earth the monarch Asoka of exceeding energy and invincible in battle. And, O king, the younger brother of Aswa who was known as Aswapati, a son of Diti, became on earth the mighty monarch Hardikya. The great and fortunate Asura who was known as Vrisha-parva became noted on earth as king Dhirgha-prajna. And, O king, the younger brother of Vrisha-parva who was known by the name of Ajaka became noted on earth as king Shalya. The powerful and mighty Asura who was known as Aswa-griva became noted on earth as king Rocha-mana. And, O king, the Asura who was known as Sukama, endued with great intelligence and whose achieve- ments also were great, became on earth the famous king Vri- had-ratha. And that firrft of Asuras who was known by the name of Tuhunda became noted on earth as the monarch Sena- ¥indu. That Asura of great strength who was known as Ishupa became the monarch Nagua-jita of famous prowess. The great Asura who was known as Ekachakra became noted QHk ^arth as PriU-viudhya, The great Asuru Virunaksha capabk ADIPARVAi 1^5= of displaying various modes of fight became noted on earth as king Chitravarma. The first of Danavas, the heroic Hora> who quelled the pride of all foes became on earth the famous and fortunate Suvahu. The Aaura Suliara of great energy and the destroyer of foemen became noted on earth as king Vahli- ka. That best of Asuras called Nichandra whose face was as handsome as that of the Moon became noted on earth as the fortunate monarch Munja-kesha. That A sura of greafe intelligence called Nikumbha Avho v/as never vanquished in battle was born on earth as king Devadhipa the first among monarchs. That great Asura known amongst the sons of Diti by the name of Sharava became on earth the royal sage called Paurava. And, 0 king, the great Asura of exceedin/5 energy, the fortunate Kupatha was born on earth as the fa- mous monarch Suparsha. The gr^at Asura, O king, who wag called Kratha was born on earth as the royal sage Parvatya of- form resplendent like a golden mountain. He amongst?ii the Asuras who was known as Shalava the second became on eartli the monarch Prahlad in the country of the Vahlikas. Tha foremost among t!ie sons of Diti knov/n by the name of Chandra and handsome as the lord of the stars himself be- came on earth noted as Chandra-varina the king of the Kambojas. That bull amongst the Danavas who was known by the name of Arka became on earth, O king, the royal sage Rishika. That best of Asuras v/ho was known as Mritapa became on earth, O best of kings, the monarch Paschimanu- paka. That great Asura of surpassing energy known as Garishta became noted on earth as king Druma-sena. The great Asura who was knov/n as Mayura became noted on- earth as the monarch Visv^a. He who v/as known as the young- er brother of Mayura became noted on earth as the monarch Kalakirti. The mighty Asura who was known as Chandra- hanta became on earth the royal sage Sunaka. The great Asura who was called Chandra- vinashana became noted on earth as the monarch Janaki. That bull amongst the Dana- vas, O prince of the Kuru race, who was called Dhirgha-jihva, became noted on earth as Kashi-raja, The Graha who was brought forth by Singhika and who persecuted the Sun and 196 MAHABHAEATA^ tlie Moon because noted on earth as tlic monarch Kialha« The eldest of the four sods of Danayu who was known by the name of Vikshara became on earth the spirited monarch Vasumitra. The second brother of Vikshara — that great Asura, was born on earth as the king of the country called Pandya. That best of Asuras who was known by the name of Valina became on earth the monarch Paundra-raatsyaka. And, O king, that great Asura who was known as Vilra be- came on earth the royal sage known by the name of Mani- mana. That Asura who was the younger brother of Vitra and known as Krodha-hanta became noted on earth as king Danda. That other Asura who was known by the name of Krodha-vardliana became noted on earth as the monarch Danda-dhara. The eight sans of the Kaleyas that were born on earth all became great kings endued also with the prowess of tigers. The eldest of them all became king Jayat-sena in Magadha. Tiie second of them, in prowess like ta Indra, became noted on earth as Aparajita. The third of them, endued with great energy and power of producing deception, was born on earth as the king of the Nishadhas gifted with great prowess. That other amongst them who was known as the fourth was noted on earth as Sreniman, that best of royal sages. That great Asura amongst them who was the fifth became noted on earth as king Mahouja the oppressor of' enemies. That great Asura possessing great intelligence who was the sixth of them became noted on earth as Abhiru that best of royal sages. The seventh of them became known through- out the earth, from the centre to the sea, as king Samudra- scna well-acquainted with the truths of the Dharma Shasti'as, The eiglith of the Kaleyas known as Vrihat became on earth a virtuous king ever engaged in the good of all creatures. The mighty Danava known by the name of Kukshi became known on earth as Parvatia of form resplendent as a golden moun- tain. The mighty Asura Krathana gifted with great energy became noted on earth as the monarch Suryaksha. The great Asura of handsome features known by the name Surya, be- came on oarth the monarch of the Vahlikas by name Darada, the loicmoot ul hII kings, And. 0 king, froua the tribe ADirAllVA. 197 of Agiiras called KroJhavasa, of whom I Lavo already spoken to thee, were born many heroic kings on earth. Madraka, and Karna-veshta, Sidhartha, and also Kitaka ; Suvira, and Suvahu, and Mahavira, and also Vahlika ; Kratha, Vichitra, Saratha, and tho handsome king Nila ; and Chiravasa, and Bhumi-pala; and Dmtavakra, and he who was called Durjaya ; that tiger amongst kings named Rukmi, and king Janamejaya ; Ashada, and Vahu-vega, and also Bhuriteja ; Ekalavya, and Sumitra, Vatadhana, and also Gomukha ; the tribe of kin-'-s called the Karushakas, and also Khema-dhurti ; Srutayu, and Udvaha, and also Vrihat-sena ; Kshema, Ugra-tiitha, the king of the Kalingas; and Matiman, and he who was known as king Iswara; these first of kings were all born of the Asnra class called Krodhavasa, " There was also born on earth a mighty Asura known amongst the Danavas by the name of Kalanemi, endued with great strength, of grand achievements, and blessed with a large share of prosperity. He be came the mighty son of Ugra- sena and was known on earth by the name of Kansa. And he who was known among the Asuras by the name of Devaka and was besides in splendour like unto Indra himself, was born on earth as the foremost king of the Gandharvas. And, O mon- arch, know thou that Drona the son of Varadwaja, not born of any woman, sprung from a portion of the celestial Rishi Vri- haspati of grand achievements. And he was the prince of all bowmen, conversant with all weapons, of mighty achieve- ments, of great energy. Thou sljouldsb know he was also well acquainted with the Vedas and the science of arms. And he was of wonderful deeds and the pride of his race. And, O king, his son the heroic Aswathama, of eyes like the leaves of lotus, gifted with surpassing energy and the terror of all foes, the great oppressor of all enemies, was born on earth of the united portion of Mahadeva, Yama, Kama, and Krodha. And from the curse of Vashista and the command also of Indra, the eight Vasus were bora of Ganga by her husband Shantanu. The youngest of them was Visma the dispeller of the fears of the Kurus, gifted with great intelligence, conver- sant ^Yith tho Yedas, the first of speakers, and the thinner of 193 UA^A'BKA'RA'TA. the enemy's ranks. And possessed of mighty energy and tlie first of all persons acquainted with all weapons, he encountered the iHustrious Rama himself the son of Jamadagni of the Bhriga race. And, O king, that Brahmana sage who on earth was known by the name of Kripa and was the embodiment of all manliness, was born of the tribe of the Rudras. And the mif^hty charioteer and king who on eartli was known by tlie name of Sakimi, that crusher of foe&, thou shouldst know, O king^, was Dwapara himself (the third yioga.) And he who was S \tyaki of sure aim and the upholder of the pride of the Visni race, that oppressor of foes was begotten of the portion of the gods called the Marutas. And that royal &age Drupada who on earth was a monarch the first among all persons bearing arms was also born of the same tribe of the celestiab. And^ O king, thou shouldst alsa know that Kritavarma, that prince among men, of deeds, unsurpassed by any one, and the fore- most of all bulls amongst Khalrias, was born of the portion of the same celestials. And that royal sage also, Virata by name, the scorcher of the kingdoms of others, and the great oppressor of all foes, was born of the portion of the same gods. That son of Arishta who was known by the name of Hansa was born in the Kuru race and became the monarch of the Gandharvas. He who was known as Dhrita-rashtra born of the seed of Krishna-Dwaipayana, and gifted with long arms and great energy, a monarch besides of the prophetic eye, became blind in consequence of the fault of his mother and the wrath of the Rishi. His younger brother possessed of great strength and who was really a great being, known as Pandu, was devoted to truth and virtue and was purity's self. And, O king, thou shouldst know that he who was known on earth as Vidura, who was the first of all virtuous men, who was the god himself of justice, was the excellent and greatly fortunate son of the Rishi Atri. The evil-minded and wicked king Duryodhana, the destroyer of the fair fame of the Kurus, was born of a portion of Kali on earth. He it was who caused all creatures to be slain and the earth to be wMsted ; and he it was who fanned the fire of hostility that ultimately cousuracd all. Thcv who had been the sons of Pulastya (the ABIPARVA. 199 Rakshasas) were born on earth among men as Duryodliana'a brotliers — that century of wicked individuals commenciug with Dush-shasana as tlieir first. And, O bull among tlie Bharata princes, Durmukha, Dush-shaha, and others whose names I do not mention, who always supported Duryodhuna (in all his schemes*), were, indeed, the sous of Pulastya. Ami over and above these hundred, Dhrita-rashtra had one sou named Yuyutsu born of a Vaisya wife." Janamejaya said, " 0 illustrious one, tell me the names of Dhrita-rashtra's sons according to the order of their births beginning from the eldest." Vai.sampayana said, " 0 king, they are as follows : — Duryo- dhaua, and Yuyutsu, and also Dush-shasana ; Dushshaha, and Dush-shala, and then Durmukha ; Viving-shati, and Vikurna, Jala-sandha, Sulochana; Vinda and Anuvinda, Dud-dharsha, Suvahu, Dushpradharsana ; Durmarshana, and Durmukha, Dushkarna, and Kama ; Chitra and Upachitra, Chitraksha, Charuchitra, and Angada ; Durmada, and Dushpradharsha, Vivitsu, Vikata, Sama ; Urua-nava, and Padma-nava, Nanda and Upanandaka ; Senapati, and Sushena, Kundodara and Mahodara ; Chitra-vahu, and Chitra- varma, Suvarmu, Dur- virochaua ; Ayavahu, Maha-vahu, Chitrachapa and Sukundala ; Bhima-vega, Bhim-vala, Valaki, Bhima-vikramu ; Ugrayudba, Bhima-shara, Kanakayu, Dridhayudha ; Dridha-varma, Dn- dha-kshatra, Soma-kirti, Anudara; Jara-sandha, Dridha-sau- dha, Satya-sandha, Sahasra-vak ; Ugrasrava, Ugra-sena, and Kshema-murti ; Aparajita, Fanditaka, Vishalaksha, Duradhara; Dridha-hasta, and Suhasta, Vata-vega and Suvarchasa ; Adi- tya-ketu, Vahvasi, Naga-datta and Anuyaina; Nishangi, Kava- chi, Dandi, Danda-dhara, Dhanugraha ; XJgra, Bhima-ratha, Vira, Viravahu, Alolupa ; Abhaya, and Raudra-karma, also he who was Dridha-ratha ; Ana-dhrishya, Kunda-veda, Viravi, Dhirgha-lochana; Dirgha-vahu, Maha-vahu, Vyudhoru, Kaua- kangada ; Kundaja, and Chitraka. There was also a daughter named Dush-shala who was over and above the hundred. And Yuyutsu who was Dhrita-rashtra's son by a Vaisya wife was also over and above the hundred. Thus, O king, have I re- Qit<^d Xh^ uumgs of the Uundi'<^d ^qu^ mi the uiviue ulso oi tU^ 200 MAHAEHAKATA, d.wgliter (of Dhrita-rashtra.) Thou hast now kno^YU their names according to the order of their biiths. All of them were heroes and great charioteers, and skilled in the art of war. All of them were, besides, versed in the Vedas, and, O king, all of them had crossed the Shast^xis. All of them were mighty in attack and defence, and all were graced with learn- ing. And, 0 monarch, all of them had wives suitable to themselves in grace and accomplishments. And, O king, when the time came, the Kaurava nlonarch bestowed his daughter Dush-shala on Jayadratha the king of Sindhu agreeably to the counsels of Sakuni. "And, O monarch, know thou that king Yudhish-thira was a portion of Dharma ; that Bhim-sena was of the diety of wind; that Arjuna v/as of Indra the chief of the celestials ; and that Nakula and Sahadeva, the handsomest beings among all creatures, aad unrivalled in beauty on earth, were similar- ly portions of the twin Aswinas. And he who was known as the migiity Varcha — the son of Shoma — became Abhimanyu of wonderful de^ds, the son of Arjuna. And before his incarna- tion, O king, the god Soma had said these words to the celes- t,*ml-i : — 'I cannot give (part with) my son. He is dearer to me than life itself. Let this be the compact and let it not be transgressed. The destruction of the Asuras on earth is the work of the celestials and therefore is it our work as well. Let this Varcha therefore go thither l)ut let him not stay there long. Nara, whose companion is Narayana, will take his birth as Indra's son and, indeed, will be known as Arjuna the mighty son of Pandu. This boy of mine shall be his son and become a mighty charioteer in his boyhood. And let him, ye best of immortals, stay on earth for sixteen years. And when he attaineth to his sixteenth year that war shall take place in which all who are born of your portions shall achieve the destruction ol mighty warriors. But a certain encounter shall take place without both Nara and Narayana (taking any part in it.) And, indeed, your portions, ye celestials, shall fight having made that disposition of the forces which is known by the name of the Chakra-viiha. And my son shall compell all foes to retreat before him, The boy of mighty arms Laving &D1PARVA, Sol penetrated the impenetrable Vuha shall ran^e within it fear- lessly and send a t'ourth part of the hostile force, in coarse of half a day, unto the I'egious of tlie king of the dead. Then numberless heroes and mighty charioteers returning to the [ charge towards the close of the day, shall my boy of mighty arms re-appear before me. And he shall beget one heroic son in his line who shall continue the almost extinct Bharata race,' Heai'ing these words of Shoma, the dwellers of heaven replied, 'So be it.' And they then all together applauded and worship- ped (Shoma) the kiug of the stars. Thus, 0 king, have I re- cited to thee the (particulars of the) birth of thy fathers father ! "Know thou also, O monarch, the mighty charioteer Drishta- tlyumna was a portion of Agni. And know also that Shi- khandi, who was at first a female, was (the incarnation of ) a Rakshasa. And, O thou bull of the Bharata race, they who had become the five sons of Draupadi — those bulls amongst the Bharata princes — were the celestials known as the Viswas, Their names were Pritivindhya, Suta-soma, Sruta-kirti, Sata- nika the son of Nakuia, and Sruta-sena endued with mighty energy. "Shura — the first of the Yadus — was the father of Vasudeva, He had a daughter called Pritha who in beauty was unrivalled on earth. And Shura, having promised in the presence of fire that he would give his first-born child to Kunti-bhoja the son of his paternal aunt who was without offspring, gave his daughter unto that monarch in expectation of his favors. Aud Kunti-bhoja thereupon made her his daughter. And she was thenceforth, in the house of her (adoptive) father, engaged in attending upon Brahmanas and guests. One day she had to attend upon the wrathful ascetic of rigid vows — Durvasha by name — acquainted with truth and fully conver- sant with the mysteries of religion. And Pritha with all possible care gratified the v/rathful Rishi of soul under com- plete control. And the worshipful one gratified with the atten- tions bestowed on him by the maiden told her, ' I am satisfied, O fortunate one, with thee ! By this oyiantra (that I am about to give thee, thou shalt be able to summon (to thy side) what-^ 20 g02 UAHABHARATA, ever celestials thou likep.t. And by tlieir grace shall thon also obtain chiMren '/ Thus axMressed, the girl, (a little while after) possessed witli curiosity, summoned, during the period of her maiden-hood, the god Arka (Sun.) And the lord of light tiiereupon made her conceive and begat in her a son who was the first of all wielders of weapons. And from fear of her relatives she brought forth in sceresy that child who came out with ear-rings and coat of mail. And he was gifted with the beauty of a celestial infant, and in splendour was like unto the maker of day himself and every part of his body was symmetrical and well embellished. And Kunti cast the handsome thild into the water. But the child thus thrown into the water was taken up by the excellent husband of Radha and given by him to his wife to be by her adopted as their son. And the couple gave him the name of Vasu-sena by which appellation ihe child soon became known all over the land. And as he grew up he became very strong and excelled in all arms. And the first of all successful per.^ons, he soon mastered the Vedangas. And while the intelligent one who ha,d truth for his streno-th was studying the Vedas, there was nothing he would not give to the Brahmanas, At that time Indra — the oriojinator of all things — moved by the desire of benefiting his own son Arjuna, assuming the guise of a Brahmana, came to him and begged of the hero his ear-rings and natural armour. And the hero taking ofif his ear-rings and armour gave them unto the Brahmana. And Sakra (accepting the gifts) presented to the giver a Sakti (missile weapon) surprised (at his open-hand- cduess) and addressed him these words: — 'O invincible one, amongst the celestials, Asuras, men, Gandharvas, Nagas, and Rakshasas, he at whom thou hurlest (this weapon), that one shall certainly be slain •' And the son of Surya was at first known in the world by the name of Vasu-sena. But for his deeds he subsequently came to be called Kama. And because the hero of great fame had taken off his natural armour there- fore was he — the first son of Pritha — called Kama. And, O thou best of kings, the hero began to grow up in the Suta caste. And, O king, know thou that Kama — the first of all exalted men — the foremost of all wielders of weapons — the kDl PARVA. 20-3 feTayer of foes — and the best portion of the maker of day — was the friend and counsellor of Duryodhana. And he called Vasudeva, endued with great valor, was among men a portion of him called Narayana — the god of gods — eternal ! And' Valadeva of exceeding strength was a portion of the Naga Shesha. And, O monarch, know thou that Pradyumna (Kama) of great energy was Sanat-kumara. And in this way the portions of vai'ious other dwellers of heaven became exalted men in the race of Vasudeva increasing the glory thereof. And, O king, the portions of the Gana of Apsaras v/hich I have mentioned already, also became incarnate on earth according to Indra's commands. And sixteen *housand portions of those goddesses became, O king, in this world of men the wives of Yasudeva. And a portion of Sri herself became incarnate on earth, for the gratification of Narayana, in the line of Bhismaka, And she was by name the chast;e Rukmini. And the fault- less Draupadi, slender-v/aisted like the wasp, was born of the portion of Shachi (the queen of the celestials) in the line of Drupada. And she was niether low nor tall in stature. And she was of the fragrance of the blue lotus, of ej^es large as lotus leaves, of thighs fair and round, of dense masses of black curly hair. And endued with every auspicious feature and of complexion like that of the emerald, she became the charmer of the hearts of five foremost of men. And the two goddesses Siddhi and Dhriti became the mothers of those five and were called Kunti and Madri. And she who wag Mati became the daughter (Gandhari) of Suvala. " Thus, O king, have I recited to thee all about the in- carnations, according to their respective portions, of the gods, the Asuras, the Gandharvas, the Apsaras, and of the Raksh- asas. They who were born on earth as monarchs invincible in war, those high-souled ones who were born in the wide extended line of the Yadus, they v/ho were born as mighty monarchs in other lines, they who were born as Brahmanas and Kshatrias and Vaisyas, have all been recited by me duly. And this account of the incarnation (af superior beings accord- ing to their respective portions) capable of bestowing wealth, lame, offspring, long life, and success; should always be heard 20'4'; MAHARHARIT-S, in a proper frame of mind. And having listened to tliis account of incarnations, according to their portions, of gods, Gandharvas, and Rakshasas, the hearer becoming acquainted with the creatian, preservation, and destruction of the universe and acquiring wisdom, is never depressed even under the mosti engrossing sorrows." And so ends the sixty-seventh Section in the Sambhava of the Adi Parva. Section LXYIII. (Sambhava Parva continued. ) Janamejaya said, "O Brahmana, I have, indeed, heard from thee this account of the incarnation, according to their portions, of the gods, the Danavas, the Rakshasas, and also of the Gandharvas and the Apsaras. I, however, again desire to hear of the dynasty of the Kurus from the very beginning. Therefore, O Brahmana, speak of this in the presence of ali these Brahmarshia \ " Vaisampayana said, " O exalted one of the Bharata race, the founder of the Paurava line was Dushmanta gifted Avitb great energy. And he was the protector of the earth bounded by the four seas. And that king had full sway over four quarters of this world. And he was the lord also of various regions in the midst of the sea. And that great oppressor of all foes had sway over the countries even of the mlecchas. And during his rule there were no men of mixed castes, no tillers of the soil (for the land of itself yielded produce), na workers of mines (for the surface of the earth yielded abun- dance), and no sinful men. All were virtuous, and did every thing from motives, O tiger among men, of virtue. There ■was no fear of thieves, O dear one, no fear of famine, no fear of disease. And all the four orders took pleasure in doing their respective duties and never performed religious acts for obtain- ing fruition of desires. And his subjects depending upon him never entertained any fear. And Parjannya (Indra) poured showers at tiie proper time and the produce of the fields was alwaya I'uipy and juicy. And the earth was full of all kinds APT PATIVA, 205 of wealth and all kiads of animals. And the Brahmanaa were always engaged in their duties and they were always truthful. And the youthful monarch was endued with wonder- ful prowess and a j^hysical frame hard as thunder-bolt so that he could, taking up the mountain Mandara, support it in his arms with its forests and bushes. And he was well-skilled ia four kinds of encounters with the mace (hurling it at foes in a distance, striking at those that are near, whirling it in the midst of many, and driving tl»e foe before.) And he was skilled also in the use of all kinds of weapons and in riding elephants and horses. And in strength lie was like unto Vishnu, in splendour like unto the maker of day, in gravity like unto the Ocean, and in patience like unto the E.irth, And the monarch was loved of al 1 his subjects, and he ruled his contented people virtuously. " And thus ends the sixty-eighth Section in the Sambhava of the Adi Parva. Section LXIX. ( Sambhava Parva continued. ) Janamejaya said " I desire to hear from thee about the birth and life of the high-souled Bharata and of the origin of Sakuntala. And, O worshipful one, I also desire to hear all about Dushmanta — that lion among men — and how the hero obtained Sakuntala. It behoveth thee, O knower of truth and first of all intelligent men, to tell me everything. " Vaisampayana said, " Once on a time (king Dushmanta) of mighty arm and accompanied by a large force went into the forest. And he took with him also hundreds of horses and elephants. And the force that accompanied the monarch was of four kinds (foot-soldiers, charioteers, cavalry, and elephants,) — > heroes armed with swords and darts and bearing in their hands maces and stout clubs. And surrounded by hundreds of warriors with Prasa and Tomara (missile weapons) in their arms, the monarcii set out on his journey. And with the leonine roar of the warriors and with the notes of the conch and the sound of the drum, with the rumbling of the chariot wheebjj 206 MAHAIJHARATA. and with the deep roar of the huge elephants, all mingling- with the neighing of horses and the clashing of weapons of the variously armed attendants in diversified dresses, there arose a deafening tumult while the king was on hia march. And ladies gifted with great beauty, from the terraces of goodly mansions, beheld that heroic monarch the achiever of hia own fame. And the ladies saw that he was like unto Sakra, the slayer of bis enemies, capable of repulsing the elephants of foes. And they believed that he was the wielder of the thunder-bolt himself. And they said, 'This is that tiger among men who in war is equal unto Vasu in prowess, and in consequence of the might of whose arm there are no foes left.' And saying this, the ladies from affection gratified the monarch by showering flowers on his head. And followed by foremost of Brahmanaa uttering blessings all the way, the king in great gladness of heart went towards the forest eager on slaying the deer. And many Brahmanas, Kshatrias, Vaisyas, and Sudras followed the monarch who was like unto the king of the celestials seated on the back of a proud elephant. The citizens and other classes followed the monarch for some distance. And they at last refrained from going further at the command of the king. And the king, then, ascending on his chariot, of winged speed tilled the whole earth and even the heavens, with the ghav- ghm^a of his chariot wheels. And as he went he saw around him Si forest like unto Na}ida7ia itself (the celestial gardens.) And it was full of Vihva, Arkd, Khddira (catechu) Kopithiua, and Dhava trees. And he saw that the soil was uneven and scattered over with blocks of stone loosened from the neigh- bouring cliffs. And he saw that it was v;ithout Avater and without human beings and lay extended for many Yojanas around. And it was full of deer and lions and other terrible beasts of prey. " And king Dushmanta, that tiger among men, assisted by his followers and the warriors in his train, agitated that forest killing numerous animals. And Dushmanta, piercing them with his arrows, felled numerous tigers that were within shoot- ing range. And the king wounded many that were too distant, and killed many that were too near with his heuvy swoid, And ADl PARYA, 207 that foremost of all wieUlers of darts killed many by hurling bis darts at them. And well conversant \Yitb the arts of whirling the mace, the king of immeasurable prowess fearless- ly wandered over the forest. And the king roamed about killing the inmates of the wilderness som times by his swords and sometimes by fast-descending blows of his mace and heavy short clubs. "And when the forest was so agitated by the king possessed •of wonderful energy and by the warriors in his train delight- ing in warlike sports, the lions began thereupon to desert it in numbers. And herds of animals deprived of their leaders, from fear and anxiety began to utter loud cries as they fled in all directions. And fatigued with flight they began to fall down on all sides, unuble to slake their thirst having reached river-beds that were perfectly dry. And many so falling were eaten up by the hungry warriors. While others were eaten up after having been duly quartered and roasted in fires lit up by the warriors. And many strong elephants maddened with the wounds they received and alarmed also beyond measure fled with trunks ujn-aised on high. And those wild elephants betraying tiie usual symptoms of alarm by urinating and ejecting the contents of their stomach and vomitting blood in large quantities trampled, as they ran, many warriors to •death. And that forest which had been fiill of animals was by the king with his masses of followers and .sharp weapons soon made bereft of lions and tigers and other monarchs of the wilderness." And thus endeth the sixty-ninth Section in the Sambhava of the Adi Parva. Section LXX. (Sambhava Parva continued.) Vaisampayana said, "Then the king with his followers having killed thousands of animals entered another forest for purposes of hunting. And attended by a single follower and fatigued with hungrer and thirst he came upon a large desert on the frontiers of the forest. And having crossed thia herb- 208 MAHABHARATA. less plain the king came upon another forest full of the re- treats of ascetics, beautiful to' look at, delighting the heart, and of cool, agreeable breezes. And it was full of trees covered with blossoms, the soil overjjrown with the softest and greenest grass, extending for many miles around, and echoing with the sweet notes of winged warblers. And it resounded also with the notes uf the male Kokila and of the shrill cicala. And it abounded with maguificient trees with outstreched branches forming a shady canopy overhead. And the bees hovered over flowery creepers all around. And there were beautiful bowers iu every place. And there was no tree Avith- out flowers, none without fruits, or none that had prickles on it, or none that had no bees swarming around it. And the whole forest resounded with the melody of winged choristers. And it was decked with various flowers. And there were re- freshing shades of blossoming trees. " Such was the delicious and excellent forest that the great Ibowmau entered. And trees wath branches beautified with clusters of flowers began to gently wave at the soft breeze and rain their flowers over the monarch's head. And the trees clad in their flowery attire of all colors, with sweet-throated warblers perching on them, stood there in rows with heads toucliing the very heavens. And around their branches hang- ing down with the weight of flowers the bees tempted by the honey hummed in sweet chorus. And the king endued with great energy beholding innumerable spots covered with bowers of creepers decked with thick clusters of flowers, from excess of gladness became very much charmed. And the forest was exceedingly beautiful in consequence of those trees ranged around with flowery branches twining with each other and looking like so many rain-bows for gaudiness and variety of color. And it was the resort of bands of ascetics crowned with success, of the Ckaranas, of tribes of Gandharvas and Apsaras, of monkeys and Kinnaras drunk with jo3^ Delici- ous, cool, and fragrant breezes conveying the effluvia of fresh flowers blew in all directions as if tliey had come there to sport with the trees. And the king saw that charming forest , gifted with isuch beauties, Audit was situate iu a delta of ADIPARVA. 209 the river, and the cluster of high trees standing together made the place look like a gaudy flatstaff. " And in that forest which was the resort of ever-cheerful birds, the monarch saw a delightful and charming retreat of ascetics. And there were many trees around it. And the sacred fire was burning within it. And the king worshipped! that unrivalled retreat. And he saw sitting in it numerous Yotls, Valakhillyas, and other Munis, And it was adorned with many chambers containing the sacrificial fire. And the flowers dropping from the trees had formed a thick carpeft spread over the ground. And the spot looked exceedingly beautiful with those tall trees of large trunks. And by it flowed, O king, the sacred and transparent Malini with every species of water-fowl playing on its bosom. And that stream infused gladness into the hearts of the ascetics who resorted to it for purposes of ablutions. And the king beheld on its banks many innocent animals of ihe deer species and was exceedingly de- lighted with all he saw. "And the monarch, the course of whose chariot no foe could obstruct, then entered that asylum which was like unto the region of the celestials, being exceedingly beautiful all over. And the king saw that it was on the margent of the sacred stream which was like the mother of all the living creatures residing in its vicinage. And on its beach sported the Chakra' vaka, and waves of milk-white foam. And there stood also the habitation of Kinnaras. And monkeys and bears too disported in numbers. And there lived also holy ascetics engaged in study and meditation. And there could be seen also elephants and tigers and snakes. And it was on the banks of that stream that the excellent asylum of the illustrious Kasyapa stood offering a home to numerous Rishis of great ascetic merit. And beholding that river, and the asylum also washed by that river which was studded with many islands and which possessed banks of so much beauty, — an asylum like unto that of Nara and Narayuna laved by the waters of the Ganges, — the king then resolved to enter into that sacred abode. And that bull among men, desirous of beholding the great Rishi of ascetic wealth, the illustrious Kanwa of the race of Kasyapa, 27 M MAHABHARATA. one Avho possessed every virtvie and who for his splendouf could with difHciilty be gazed at, then approached tliat forest resounding with the notes of maddened peacocks and like unto the gardens of the great Gandharva Chittra-ratha him- self. And halting his army, consisting of flags, cavalry, in- fantry, and elephants, at the entrance of the forest, the monarch spoke as follows : — ' I shall go to behold the mighty ascetic of Kasyapa'a race, he who is without darkness. Stay ye here until my return I ' " And the king having entered that forest which was like unto Indra's garden, soon forgot his hunger and thirst. And he was pleased beyond measure. And the monarch, laying aside all signs of royalty, entered that e;vce'ly:ii asylum with but his minister and his priest, desirous of beholding that Rishi ■who was an indestructible mass of ascetic merit. And the king saw that the aylum was like unto theregion of Brahma, There were bees sweetly humming here and winged warblera of various species pouring forth their melodies there. At particular places tliat tiger among men heard the chaunting of the Rig hymns by first-rate Brahmanas according to the just rules of intonation. Other places again were decked with Brahmanas acquainted with the ordinances of sacrifices, of the Angas, and the hymns of the Yayurveda. Other places again were filled with the harmonious strains of Sama hymns sung by vow-observing Rishis. At other places the asylum was decked with Brahmanas learned in the Aiharva Veda. At other places again Brahmanas learned in the Atharva Veda and those capable of chaunting the sacrificial hymns of the Sama were reciting the Sanhitas according to the just rules of voice. At other places again other Brahmanas well-acquainted with the science of ortho-epy were reciting mantras of other kinds. In fact, that sacred retreat resounding with these holy notes was like unto a second region of Brahma himself. And there were many Brahmanas skilled in the art of makinor sacrificial platforms and in the rules of Krama in sacrifices, conversant with logic and the mental sciences, and possessing a complete knowledge of the Vedas, There were those also who were fully acquainted with the meanings of all kinds ol ABIPARVA, 211 *!fpre?siong, those that were conversant with al! especial riteg, those also that were followers of Moksha-dharma ; those agasa that were well-skilled in establishing propositions, rejecting superfluous causes, and drawing right conclusions. There were those having a knowledge of the science of words (gram- mar), o^f prosody, of NirvJda ; those again who were conversant with astrology and learned in the properties of matter and the fruits of sacrificial rites, possessing a knowledge of causes and effects, capable of understanding the cries of birds and monkies, well-read in large treatises, and skilled in various sciences. And the king, as he proceeded, heard their voices. And the retreat resounded also with the voices of men capable of charming human hearts. And the slayer of hostile heroes also saw around him learned Brahmanas of rigid vows engaged in Japa and homa. And the king wondered much on behold- ing the beautiful carpets which those Brahmanas offered to him respectfully. And that excellent of monarchs, at sight of the rites with which those Brahmanas worshipped the gods and great Rishis, thought within himself that he was in the region of Brahma. And the more the king saw that auspi- ciaus and sacred asylum of Kasyapa protected by that Rishi's ascetic virtues and possessing all the requisites of a holy retreat, the more he desired to see it. In fact, he was not satisfied with his short survey. And the slayer of heroes at last, ac- companied by his minister and his priest, entered that charm- ing and sacred retreat of Kasyapa peopled all around with Rishis of great ascetic wealth and exalted vows." And thus ends the seventieth Section in the Sambhava of the Adi Parva, Section LXXI. ( Sambhava Pdrva continued. ) Vaisampayana said, " The monarch then, as he proceeded left even his reduced attendants at the entrance of the asy- lum. And entering quite alone, he saw not the Rishi (Kanwa) of rigid vows. And not seeing the Rishi and finding that the abode was empty, he bailed loudly, saying, ' Whut ho, who is ZiZ MAHABHAEATJl» here V And the sound of his voice was echoed back, loud as i& was. And hearing the sound of his voice, there came out of the Rishi's abode a maiden beautiful as Sree herself but dressed as an ascetic's daughter. And the black-eyed fair one, as soon as she saw king Dushraanta, bade him welcome and worshipped him duly. And showing him due respect by the offer of a seat, Padya and Arghya, enquired after, O king, about the monarch's health and peace. And having worshipped the king and asked him about his health and peace, the maiden> reverentially asked, 'What must be done, O king ! I await your commands.' The king duly worshipped by her, then said unto that maiden of faultless features and sweet speech, 'I have come to worship the greatly fortunate Rishi Kanwa. Tell me, O amiable and beautiful one, where has the illustrious Rishi gone?* "Sakuntala then answered, 'My illustrious father hath gone away from the asylum to fetch fruits. Wait but a moment and thou wilt see him when he arrives.' " Vaisampayana continued, " The king not seeing the Rishi, and addressed thus by her, beheld that the maiden Avas exceed- ingly beautiful and endued with perfect symmetry of shape. And he saw that she was of sweet smiles. And she stood decked in beauty for her faultless features, for ascetic penan- ces, and for humility. And he saw that she was in the bloom ©f youth. She therefore asked her, ' Who art thou ? And whose daughter, O beautiful one ! Why hast thou come into the woods also ? O handsome one, gifted with so much beauty and such virtues, whence hast thou come ? O charming one, at the very first glance hast thou stolen my heart ! I desire to learn all about thee ; therefore tell me all !' And thus addressed by the monarch in the aslyum, the maiden smilingly replied in these sweet words : — ' O Dushmanta, I am the daughter of the virtuous, wise, high-souled, and illustrious ascetic Kanwa 1 ' Dushmanta, hearing this replied, "The universally worship- ped and greatly fortunate Rishi is one whose seed hath been drawn up. Even Dharma himself might fall off from his course, but ascetics of rigid vpws can never fall ofif so. There- fore, 0 tliou of the fwirest complexion, how hast thou beea ADI PARVA, ^ jborn his daughter ? This great doubt of mine it behoveth thee to dispel !' Sakutala then replied, 'Hear, 0 king, what I have learnt regarding all that befell me of old and how I am the daughter of the Muni ! Once on a time, a Rishi came here and asked about my birth. All that the illustrious one (Kanwa) told him hear now of me, 0 king ! " 'My father Kanwa, in answer to that Rishi's enquiries said, Viswamitra of old having been engaged in the most austere of penances alarmed Indra the chief of the celestials who thought that the mighty ascetic of blazing energy would, by his penances, hurl him down from his high seat in the heavens. And Indra thus alarmed, summoned Menaka, and told her, "Thou, 0 Menaka, art the first of all the celestial Apsaras ! Therefore, O amiable one, do me this service. Hear what I say. This great ascetic Viswamitra, like unto the Sun him- elf in splendour, is engage i in the most severe of penances. My heart is trembling with fear. Indeed, O slender-waisted Menaka, this is thy business ! Thou must see that Viswa- mittra, of soul rapt in contemplation and engaged in the most austere of penances, who might hurl me from ray seat. Go and tempt him, and frustrating his continued austerities accomplish my good ! Win him away from his penances, O beautiful one, by tempting him with thy beauty, youth, agreeableness, arts, smiles and speech." Hearing all this, Menaka replied, " The illustrious Viswamitra is endued with great energy and is a mighty ascetic. He is very wrathful also as is known to thee. The energy, penances, and wrath of the high-souled one have made even thee anxious. Why should not I also be anxious ? He it was who made even the illustrious Vasishta bear the pangs of witnessing the premature death of his children. He it was who though at first was born a Kshatria subsequently became a Brahmana by strength of his ascetic penances. He it was who for purposes of his ablu- tions created a deep river that can with difficutly be forded, and which sacred stream is known by the name of the Kausiki. It was Viswamitra whose wife in a season of distress was muiutaiued by the royal sage Matanga (Trisankuj who was thca 12. 1 MAHABHARATAi living under a father's curse as a hunter. It was Vis\yamitra who, returning after the famine was over, changed the name of the stream laving his asylum from Kausiki into Para. It was Viswamitra who, in return for the services of Matanga, Limself became the latter's priest for purj^oses of a sacrifice. The lord of the celestials himself went from fear to that sacrifice for drinking the Soma juice. It was Viswamitra who ia anger created a second world and numerous stars beginning with Sravana. He it was who granted protection to Trisanku under a superior 's curse. I am frightened to approach him whose deeds are such ! Tell me, O Indra, the means that should be adopted so that I may not be burnt by his wrath. He can burn the three worlds by his splendour, can, by a, stamp, cause the earth to quake. He can sever the great Meru from the earth and hurl it at any distance. He can go round the ten points of the earth in a moment. How can a woman like us even touch such a one full of ascetic virtue, like unto blazing fire, and having his passions under complete control I His mouth is like unto the blazing fire, the pupile of his eye are like the Sun and the Moon, his tongue is like unto Yama himself. How shall, O chief of the celestials, a woman like us even touch him ? At the thought of his prowess, Yama, Shoma, the great Rishis, the Saddhyas, the Viswas, the Valakhillyas, are terrified ! How can a woman like me refrain from gazing at him in alarm ? Commanded, however, by thee, O king of the celestials, I shall somehow approach that Rishi. But, 0 chief of the gods, devise thou some plan whereby, pro- tected by thee, I may safely move about that Rishi ! I think that when I begin to play before the Rishi, Maruta (the god of wind) had better go there and rob me of my dress, and Man- matha (the god of love) had also, at thy command, better help me then. And let also Maruta on that occasion bear thither fragrance from the woods to tempt the Rishi. " Saying this, and all she said having been duly provided, Menaka then went to the retreat of the great Kaushika. And thus endeth the seventy-first Section in the Sambhava of the Adi Parva. Section LKXIL (Sambhava Parva continued.) Kanwa continued, — And Sakra, thus addressed by her, then commanded him who could aproach every place (the god of wind) to be present with Meua^ka at the time the latter would be before the Hishi, And the timid and beautiful Menaka then entered the retreat and saw there Viswamitra who had burnt, by his penances, all his sins, and was engaged yet in ascetic penances. And saluting the Rishi, she then began to sport before him. And just at this time Maruta robbed her of her garments that were white as the moon. And she thereupon ran, as if in great bashfulness, to catch her attire, and as if she was exceedingly annoyed with Maruta. And she did all this in the very sight of Viswamitra who was endued with energy like that of lire. And Viswamitra saw her in that attitude. And beholding her divested of her robes, he saw that she was of faultless features. And the best of Munis saw that she was exceedingly handsome, with no marks of age on her person. And beholding her beauty and accomplisliments, that bull amongst Rishis was possessed ■with desire, and made a sign that he desired her compa- nionship. And he invited her accordingly and she of fault- less features expressed also her accej^tance of the invitation. And they then passed a long time there in each other's com- pany. And sporting with each other just as they pleased, for a long time as if it were only a day, the Rishi begat in Mena- ka a daughter named Sakuntala. And Menaka (as her con- ception advanced) went to the banks of the river Malini coursing along a valley of the charming mountains of Him- vat. And there she gave birth to that daughter. And she cast the new-born infant on the bank of that river and went away. And beholding the new-born infant lying in that forest destitute of human beings but abounding with lions and tigers, a number of vultures sat around to protect it from harm. No Rakshasas or carnivorous animals took its life. Those vultures protected the daugh^«i4 of Meuaka. I had gome there to per«i 210 MAHABHARATA, form my ablutions and beheld the infant lying in the solitude of the wilderness surrounded by vultures. Bringing her hither I have made her my daughter. Indeed, the maker of the body, the protector of life, the giver of food, are all three, in their ordei', fathers according to the Dliarma shastras. And because she was surrounded, in the solitude of the wilderness, by Sakuntas (birdsj), therefore hath she been named by me Sakantala (bird-protected.) O Brahmana, know that it is thus that Sakuntala hath been my daughter. And the faultless Sakuntala also regards me as her father. "This is what my father had said unto the Rishi having been asked by him. And, O king of men, it is thus that thou must know I am the daughter of Kanwa. And not knowing my real father, I regard Kanwa as my father. Thus have I told thee, O king, all that hath been heard by me regarding my birth.' " And thus ends the seventy-second Section in the Sambhava of the Adi Parva. SectioxN LXXIII. ( Sambhava Parva continued. ) Vaisampayana continued, " King Dushraanta hearing all this said, 'Well-spoken by thee, O princess, all that, O blessed one, thou hast said ! Be my wife, O beautiful one ! What shall I do for thee ? Golden garlands, robes, ear-rings of gold, whitest and handsomest pearls from various countries, golden coins, finest carpets, I shall present thee this very day. Let the whole of my kingdom be thine to-day, O beautiful one ! Come to me, O timid one, wedding me, O beautiful one, according to the Gandharva form ! O thou of tapering thighs, of all modes of marriage, the Gandharva is regarded as the first.' "And Sakuntala, hearing this, said, 'O king, my father hath gone from this asylum for fetching fruits. Wait but a moment, he will bestow me on thee!' "And Duslimanta replied, '0 thou beautiful and faultless one, I desire that thou shouldst be my companion. Know thou that I exist for thee, and my heart is in thee, One is ADI PARVA. 217 eertaiul}^ one's own friend, and one certainly may depend upon one's own self. Therefore, according to the ordinance, thou canst certainly bestow thyself. There are, in all, eight kinds of marriage. These are Brahma, Daiva, Arsha, Praja- patya, Asura, Gandharva, Rakshasa. and Paishacha the eighth. The self-create Manu hath spoken of the 'appropriate- ness of all these forms according to their order. Know thou, O faultless one, that the four first of these is fit for the Brahmanas, and six first for the Kshatrias. As regards kings, even the Rakshasa form is permissible. The Asura form ia permitted to the Vaisyas and the Sudras. Of the five first, three are proper, the other two being improper. The Pai- shacha and the Asura forms should never be practised. These are the institutes of religion, and one may act according to them. The Gandharva and the Rakshasa forms are consistent with the practices of Kshatrias. Thou needst not entertain the least alarm. There is not the least doubt that whether according to any of these last mentioned forms, or according to a union of both of them, our wedding may take place. O thou of the fairest complexion, full of desire as I am, thou also in a similar mood canst be my wife according to the Gan- dharva form.' "Sakuntala having listened to all this, answered, 'If this be the course sanctioned by religion, if, indeed, I am my own disposer, hear thou, O thou foremost of the Purava race, what are my terms. Promise truly to give me what I ask thee amongst ourselves alone. The son that shall be begotten in me shall become thy heir-apparent. This, O king, is my fixed resolve. And, 0 Dushmanta, if thou grantest this, then let our union take place.' " Vaisampayana continued, " The monarch, without taking time to consider, at once told her 'Let it be. And I will even take thee, O thou of agreeable smiles, with me to my capital. I tell thee truly. O thou beautiful one, thou deservest all this ! And so saying, that first of kings then wedded the handsome Sakuntala of graceful tread, and knew her as her husband. And assuring her duly he came away, telling her repeatedly, *l shall send for thy escort my troops 2S 218 MAHABHARATA, of four classes. In«leed, it is even thus that I shall take thee to my capital, 0 thou of beautiful smiles.' " Vaisampayana continued, " O Jauamejaya, having pro- mised so to her the king went away. And as he retraced his way homewards he began to think of Kasyapa. And he asked himself, ' What shall the illustrious ascetic say, after he hath known all ?' Thinking of this, he entered his capital. "The moment the king had left, Kanv/a arrived at his abode. But Sakuntala, from a sense of shame, did not go out to receive her father. That great ascetic, hov/ever, possessed of spritual knowledge, knew all. Indeed, beholding everything with his spiritual eye, the illustrious one was pleased and addressing her said, ' Amiable one, what hath been done by thee today in secret, without having waited for me, viz, in- tercourse with a man, hath not been destructive of thy virtue. Indeed, union according to the Gandharva form, of a wishful woman with a man full of desire, without mantras of any kind, it is said, is the best for Kshatrias. That best of men, Dushmanta, is also high-souled and virtuous. Thou liast, O Sakuntala, accepted him for thy husband. The son that shall be born of thee shall be mighty and illustrious in this world. And he shall have sway over the whole of this earth bounded by the sea. And the forces of that illustrious king of kings, while he goeth out against his foes, shall be irresistible. ' "And Sakuntala then approached her fatigued father and washed his feet. And taking down the weight he had on and placing the fruits in proper order, told him, 'It behoveth thee to give thy grace to that Dushmanta whom I have accept- ed for my husband, as well as to his ministers.' "Kanwa replied, ' O thou of the fairest complexion, for thy sake, I am inclined to bless him. But receive from me, thou blessed one, the boon that thou desirest.' " Vaisampayana continued, "Sakuntala thereupon moved by the desire of benefiting Dushmanta, asked tiie boon that the Paurava monarchs might ever be virtuous and never be deprivet^ oi their thrones. " &D1PARVA, 219 And so ends the seventy-third Section in the Sambhava of the Adi Purva. Section LXXIT. (Sambhava Parva, continued.) Vaisampayana said, "After Dashmanta had left the asylum Ijiving those promises to Sakuntala, the latter of tapering thighs brought forth a boy of immeasurable energy. And when the child was full three years of age, he became in splendour like the blazing fire. And, 0 Janamejaya, he was possessed of beauty and magnanimity and every aecomplish- Rient. And the first of virtuous men, Kanwa, caused all the rites of religion to be performed on that intelligent child thriving day by day. And the boy gifted with pearly teeth and shining locks, capable of slaying lions even at that age, with all auspicious signs on his palm, and broad expansive fore- head, grev/ up in beauty and strength. And like unto a celes- tial child in splendour he began to grow up rapidly. And when he was only six years of age, endued with great strength he used to seize and bind to the trees that stood around thafe asylum lions and tigers and boars and buffaloes and elephants. And he rode on some animals, seized some, and pursued others in sportive mood. The dwellers of Kanwa's asylum there- upon bestowed on him a name. And they said, because he seizes and restrains all animals however strong, let him be called Sarva-damana ( the restrainer of all. ) And it was thus that the boy came to be named Sarva-damana, endued as he was with pi-owess and energy, and strength. And the Rishi seeing the boy and marking also his extraordinary acts, told Sakuntala that the time had come for his installation as the heir-apparent. And beholding the strength of the boy, Kanwa commanded his disciples, saying, '' Bare ye without delay thia Sakuntala with her son from this abode to that of her husband blessed with every auspicious sign. Women should not live long in the houses of their paternal or maternal relations. Such residence is destructive of their reputation their good conduct; their virtue. Therefore delay cot in bei^r* 220 MAHABHARATA, ing her hence.' The disciples of the Rishi thereupon, saying * so be it, ' went towards the city named after the elephant ( Ilastinapore ) with Sakuntala and her son before them. And then she of fair eye-brows taking with ber that boy of celestial beauty endued with eyes like lotus leaves, left the woods where she had been first known by Dushmanta. And liaving approached the king, she with her boy resembling in splendour the rising Sun was introduced to him. And the dis- ciples of the Rishi having introduced her, returned to the asylum. And Sakuntala having worshipped the king according to proper form, told hlra, 'This is thy son, O king ! Let him be installed as thy heir-apparent. O king, this child, like unto a celestial, hath been begotten by thee in me. There- fore, O thou best of men, fulfil now the promise thou gave&t me. Call to thy mind, O thou af great good fortune, the agreement into which thou hadst entered on the occasioa of thy union with me in the asylnm of Kanwa.' '•The king, hearing these her words, and remembering everything, said, 'I do not remember anything. Whose art thou, O wicked woman in ascetic guise ? I do not remem- ber having contracted any connection with you in respect of Dharma, Kama and Artha. Go or stay or do as thou pleasest.' Thus addressed by him, the fair-complexioned innocent one became abashed. Grief deprived her of consciousness and she stood for a time like an wooden post. Soon, however, her eyes became red like copper and her lips began to quiver. And the glances she now and then cast upon the king seemed to burn the latter. Her rising wrath, however, and the fire of her asceticism, she extinguished within herself by an extraordi- nary effort. Gathering her thoughts within a moment, her heart possessed with sorrow and rage, she thus addressed her lord in anger, looking at him. 'Knowing everything, O monarch, how canst thou, like an inferior person, thus say that thou knowest not ? Thy heart is a witness a regards the truth or falsehood of this matter. Therefore speak truly without de- grading thyself ' He who being one thing, representeth himself as another thing (o others is like a thief and a robber of his own 3cU. Of whut •'jin is he not capable ? Thou Ihinkest that ADIPARVA. 221 thou alone hast knowledge of thy deed. But knowest thou not that the ancient omniscient one (Narayana) lieth in thy heart ? He knoweth all thy sins, and thou sinnest in his presence. He that sins thinks that none observeth him. But he is observed by the gods and by him also who occupieth every heart. The Sun, the Moo n, the Air, Fire, Earth, Sk}^, Water, the heart, Yama, the day, the night, both twilights, and Dharma, all witness the acts of man. Yama, the son of Surya, taketh no account of his sins with whom Naiayana the witness of all acts is gratified. But he with whom Narayana is not gratified is tortured for his sins by Yama. Him who degradeth himself by representing his self falsely, the gods never bless. Even his own saul doth not bless him. I am a wife devoted to my husband. I have come of my own accord, it is true. But do not, on that account, treat me with disres- pect. I am thy wife and therefore deserve to be treated res- pectfully. Wilt thou not treat me so because I have come hither of my own accord ? In the presence of so many, why dost thau treat me like an ordinary woman ? I am not cer- tainly crying in the wildneness. Dost thou not hear me ? But if thou refusest to do what I supplicate thee for, 0 Dushmanta, thy head this moment shall burst in hundred pieces. The husband entering the womb of the wife cometh out himself in the form of the son. Therefore is the wife called by those cognisant with the Veda as Jdyd (she in whom one is born») And the son that is so born unto persons cognisant of the Yedic Mantras, rescueth the spirits of deceased ancestors. And because the son rescueth ancestors from the hell call Put, there- fore hath he been called by the self-ereate himself Puttra (the rescuer from Put.) By a son one conquereth the three worlds. By a son's son, one enjoyeth eternity. And by a grand-son's son great-grand-fathers enjoy everlasting happiness. She is a true wife who is skilful in house-hold affairs. She is a true wife who hath borne a son. She is a true wife whose heart ia devoted to her lord. She is a true wife who knoweth none but her lord. The wife is man's half. The wife is the first of friends. The wife is the root of Dharma, Artha, and Kama. The wife is the root of salvation, They that havg wives can 222 MAHABHAKATA, perform religious acts. They that have wives can lead domes- tic lives. The}^ that have wives have the means to be cheer- ful. They that have wives can achieve good fortune. Sweet- speeched wives are as friends on occasions of joy. They are as fathers on occasions of religious acts. They are as moth era in hours af sickness and woe. Even in the deep woods> a wife to a traveller is his refreshment and solace. He that hath a wife is trusted by all. A wife tlierefore is one's most valuable possession. Even when the husband leaving this world goeth into the region of Yama, it is the devoted wife that accom- panies him there. A wife gone before waits for the liusband. But if the husband goeth before, the chaste wife folloAveth close. For these reasons, O king, doth marriage exist. The husband enjoj^eth the companionship of the wife both in this and the other world. It hath been said by learned persons that one is himself born as one's son. Therefore should a man whose wife hath borne a son look upon her as his mother. Beholding the fiice of the son one hath begot in his wife, like his own face in a mirror, one feeleth as happy as a virtu tons man on attaining to heaven. Men scorched by mental grief or suffering under bodily pain feel as much refreslied in the companionship of their wives as one perspiring (under the hofc sun) in a cool bath. No man even in anger should ever do anything that is disagreeable to his wife, seeing that happi- ness, joy, and virtue, everything dependeth on the wife. A wife is the sacred field in which the husband is' born himself. Even Rishis cannot create creatures without women. What happiness is greater than what the father feels when the son running towards liim, even 4:hough his body be smeared Avith dust, clasps his limbs ? Why then dost thou treat Avith in- difference such a son who hath approached thee liimself and who casteth wishful glances tOAvavds tliee for climbing thy knees ? Even ants support, without destroying, their own eggs. Then why shouldst not thou, virtuous as thou art, sup- port thy own child ? The touch of soft sandal paste, of women, of (cool) water, is not so agreeable as the touch of one's own infant son locked in one's embrace. As a Brahmana is the foremost of all bipeds, a cow the foremost of all ADI PARVA, 223 qnadrnpeds, a preceptor the foremost of all superiors', so is the son foremost of all objects agreeable to the touch. Let therefore, this haadsome child touch thee in embrace. There is nothing in the world more agreeable to the touch than the embrace of one's son. O thou chastiser of the foe, I have brought forth this child, O monarch, capable of dispelling all thy sorrows, after bearing him in my womb for full three years, And, 0 monarch of the Puru race, " He shall perform a hun- dred horse-sacrifices" were the words uttered in the skies when I was in the lying-in room. Indeed, men going into places remote from their homes take up others' children on their laps and smelling their heads feel great happiness. Thou knowest that Brahmanas repeat these Vedic mantras on the occasion of the consecrating rites of infancy. " Thou art born, O son, of my body ! Thou art sprung from my heart. Thou art myself in the form of son. Live thou for a hundred years! My life dependeth on thee, and the continuation of my race also on thee. Therefore, O son, live thou in great happiness for a hundred years. " He hath sprung from thy body — this second being from thee. Behold thyself in thy son as thou beholdest thy image in the clear lake ! As the sacrificial fire is kindled from the domestic one, so hath this one sprung from thee. Though one, thou hast divided thyself. In course of hunt- ing while engaged in the pursuit of deer, I was approached by thee, 0 king, I who was then a virgin in the asylum of my father ! Urvasi, Purva-chitti, Saha-janya, Menaka, Viswaclii, and Ghritachi, these are the six foremost Apsaras. Amongst them again, Menaka, born of Brahma, is the first. Descend- ing from heaven on earth, after intercourse with Viswamitra she gave me birth. That celebrated Apsara, Menaka, brought me forth in a valley of the Himalya. And bereft of all affection, she went away casting me there as if I was any body else's child. What sinful act did I do of old in some other life that I was in infancy cast off by my parents and at present am cast off hy thee ! Cast off by thee I am ready to return to the asylum of my father. But it behoveth thee not to cast off this child who is thy own.' "Hearing all this, Dushmauta said, '0 Sakuntala, I do nob 224! MAHAEHARATA. know liaving begof; in thee this son. Women generally speak untruths. Who shall believe in thy words ? Destitute of all affection, the lewd Menaka is thy mother, for by her wast thou cast off on the surface of the Himalya as one throws away, after the worship is over, the flowery offerings he had made to his gods. Thy father too of the Kshatria race, the lustful Viswatiii- tra, who was tempted to become a Brahmana, is destitute of all affection. However, Menaka is the first of Apsaras, and thy father also is the first of Rishis. Being their daughter, why dost thou speak like a woman that Is lewd ? Thy words deserve no credit. Art thou not ashamed to speak them ? Espe- cially before me ? Go hence, O wicked woman in ascetic guise. Where is that foremost of great Rishis, where also is that Apsara Menaka ? And where art thou, low as thou art, in the guise of an ascetic ? Thy child too is grown up. Thou sayest he is a boy, but he is very strong. How hath he so soon grown like a Shala sprout ? Thy birth is low. Thou speakest like a lewd woman. Lustfully hast thou been begotten by Menaka. O woman of ascetic guise, all that thou sayest is quite unknown to me. I don't know thee. Go whither- soever thou choosest.' "Sakuntala replied, ' Thou seest, 0 king, the faults of others, even though they be so small as a mustard seed. Bub seeing, thou noticest not thy own faults even though they be as large as the Vilwa fruit. Menaka is of the celestials. Indeed, Menaka is reckoned as the first of celestials. My birth, there- fore, 0 Dushmanta, is far higher than thine. Thou walkest upon the earth, 0 king, but I roam in the skies. Behold, the difference between ourselves is as that between (the mountain of ) Meru and a mustard seed. Behold my power, O king ! I can repair to the abodes of Indra, Kuyera, Yaraa, and Varuna. The saying is true which I shall refer to before thee, O sinless one ! I refer to it for example's sake and not from evil motives. Therefore it behoveth thee to pardon me after thou hast heard it. An ugly person considereth himself handsomer than others until he sees his own face in the mirror. But when he sees his own ugly face in the mirror, it is then that he perceives the difference between himself and others. He that is really ADl PARVA. 225 handsome never taunts anyboily. And he that always talketh evil becometh a reviler. And as the swine always affect dirt and filth even when in the midst of a flower-garden, so the wicked always choose the evil out of both evil and good that others speak. Those, however, that are wise, hearing the speeches of others that are intermixed with both good and evil, accept} only what is good, like geese that always extract the milk though it be mixed with water. As the honest are always pained in speaking ill of others, so are the wicked always rejoiced in doing the same thing. As the honest are always pleased in showing regard for the old, so are the wicked always rejoiced in aspersing the good. The honest are happy in not seeking for faults. The wicked are happy in seeking for them. The wicked ever speak ill of the honest. But the latter never injure the former even if injured by them. What can be more ridiculous in the world than that those that are themselves wicked should represent the really honest as wicked ? When even atheists are annoyed with those tliat have fallen off from truth and virtue and who are really like angry snakes of viru- lent poison, what shall I say of myself who am nurtured in faith ? He that, having begotten a son who is his own image, regardeth him not, never attaineth to the worlds he coveteth, and verily the gods destroy his good fortune and possesions. The pitris have said that the son continueth the race and the line and is, therefore, the best of all religious acts. Therefore should none abandon a son. Manu hath said that there are five kinds of sons : those begotten by one's self in his own wife, those obtained (in gift) from others, those purchased for a consideration, those reared with affection and those beo-otten in others than wedded wives. Sons support the religion and achievements of men, enhance their jojs, and rescue deceased ancestors from hell. It behoveth thee not, therefore, O tiger among kin^rs, to abandon a son who is such. Therefore, O lord of the earth, cherish thy own self, truth, and virtue, by cherishing thy son. O thou lion among monarchs, it behoveth thee not to support this deceitful ness. The dedication of a tank is more meritorious than that of an hundred wells. A sacrifice again is more meritorious than the dedication of a 29 220 MAHABHARATA. tank, A son is more meritorious than a sacrifice. Truth ia more meritorious than an hundred sons. An hundred horse- sacrifices had once been weighed with Truth. Truth was found heavier than an hundred horse-sacrifices, O king, Truth, I ween, may be equal to the study of the whole Vedas and ablutions in all holy places. There is no virtue equal to Truth. There is nothinrr superior to Truth. O king, Truth is God himself. Truth is the highest vow. Therefore, violate nob thy pledge, O monarch ! Let Truth and thee be ever united. If thou placest no credit on my words, I shall of my own accord go hence. Indeed, thy companionship should be avoided. But know thou, O Dushraanta, that when thou art gone, this son of mine shall rule the whole earth surrounded by the four seas and adorned by the king of the mountains.' " Vaisampayana continued, " And Sakuutala having spoken to the monarch in this wise, then left his presence- But as soon as she had left, a voice from the skies, emanating from no visible shape, thus spoke to Dushmanta as he was sitting sur- rounded by his Ritwijas, Purohita, Acharyas, and Minis- ters. And the voice said, ' Tiie mother is but the sheath of flesh : the son sprung from the father is the father himself. Therefore, O Dushmanta, cherish thy son, and insult not Sakuntala. 0 thou best of men, the son, who is but a form of one's own seed, rescueth (ancestors) from the regions of Yaraa. Thou art the progenitor of this boy. Sakuntala hath spoken the truth. The husband dividing his body in twain is born oi his wife in the form of son. Therefore, O Dushmanta, cherish thou, O monarch, thy son born of Sakuntala. To live forsaking one's living son is a great misfortune. Therefoi'c, O thou of the Puru race, cherish thy high-souled son born of Sakuntala 1 And because this child is to be cherished by thee even at our word, therefore shall this thy son be known by the name of Bharata (the cherished.)' Hearing these words uttered by the dwellers of heaven, the monarch of the Pau- rava race became overjoyed and spoke as follows unto his Purohita and ministers. 'Hear ye these words uttered by the celestial messengei- ? I also myself do know this one to be i»y son, If I hud takeu him as my son ou the strength of A.DI PARVA, 227 Sakimtala's words alone, my people woiiUl liave been sus- picious and my sou also would not have been regarded as pure.' " Vaisarapayana continued, " The monarch then, O thou of the Bharata race, seeing the purity of his son established by the celestial messenger, became exceedingly glad. And he took unto him that son with joy. And the king with a joyous heart then performed all those rites upon his son that a father should perform. And the king smelt his child's head and hugged him with affection. And the Brahmanas began to utter blessings upon him and the bards began to api)laud him. And the monarch then experienced the great delight that one feel- eth at the touch of one's son. And Dushmanta also received that wife of his with affection. And he told her these words, pacifying her affectionately. ' O Goddess, my union with thee took place privately. Therefore, I was thinking of how best to establish thy purit}-. My people might think that we were only lustfully united and not as husband and wife ; and therefore, thia son that I would have installed as my heir- apparent would only have been regarded as of impure birth. And, dearest, every hard word thou hast uttered in thy anger, have I, O large-eyed one, forgiven thee. Thou art my dearest. ' And that royal sage, Dushmanta, having spoken thus to his dear wife, then, O Bharata, received her with offerings of per- fume, food, and drink. And king Dushmanta then, bestowing the name of Bharata upon his child, formally intsalled him as the heir-apparent. And the famous bright v/heels of Bharata'a chariot, invincible and like unto the wheels of the cars owned by the gods, traversed every region filling the v/hole earth with their ghar-gkara. And the son of Dushmanta reduced to subjection all the kings of the earth. And he ruled virtu- ously and earned great fame. And that monarch of great prowess was known by the titles of Chahra-vavti and Sarva- bhcmma. And he performed many sacrifices like Sakra or the lord of the Marutas. And Kanwa was the chief priest in those sacrifices in which the offerings to Brahmanas were great. And the blessed monarch performed both the cow- and the horse-sacririccs. And BharaU gave unto Kuuwa a thousand 22S MAHABHARAIA, gold coins as the sacrificial fee. It is that Bbarala from whom have flowed so many mighty achievemeuts. It is from him that the great race hatli sprung called after his name. And all monarchs that have come after liim in his race are called aUer him. And in the Bhai^ta race there have been bora many god-like monarchs gifted with great energy, and like unto Brahma himself. Their numbers cannot be counted. But, O thou of the Bharata mce, I shall name the principal ones that were blessed with great good fortune, like unto the gods, and devoted to trutlj and honesty." And so ends the seventy-fourth Section in the Sambhava oi the Adi Parva. Section LXXV. (Sambhava Parva continued.) Vaisampayana said, "Hear now,^ as I recite, the recorded genealogy, that is sacred and subservient to religion, profit, and pleasure, of these royal sages : the lord of creation^ Dalisha ; Manu the son of Surya; Bharata; Euru ; Puru ; and Ajmida. I shall also recite to thee, 0 sinless one, the genealogies of the Yadavas and of the Eurus ; snnd of the kings of the Bharata line. These genealogies are sacred and their- recitation is a great act of propitiation. That recitation confereth wealth, fame, and long life. And, O sinless one, all those I have named shone in their splendour and were equal unto the great Rishis in energy. " Fracheta had ten sons who were all devoted to asceticism and possessed every virtue. They burnt of old, by the fire emanating from their mouths, several plants of poisonous pro- perties, and innumerable large trees that had covered the earth and become a source of great discomfort to man. After these ten, was born another named Daksha. It is from Daksha that all creatures have sj)rung. Therefore is he, O tiger among men, called the Grand-father. And born of Pracheta, the Muni Daksha, uniting himself with Virini, begat a thousand sons of rigid vows, all like himself. And Narada taught these ihouBiind sona of Diikaha the c:iculknt philuaopby of Sankbya B.DI PAUVA," 229 as a means of Salvation. [ These, therefore, totally abstained from begetting creatures. ] And, O Janamejaya, the lord of creation, Daksha, then, from desire of making creatures, begat fifty daughters. And he made all of them his appointed daughters (so that ^/^e^r sons might be hi^ sons also for the performance of all religious acts.) And he bestowed ten of hia daughters on Dharma, and thirteen on Kasyapa. And he gave twenty-seven to Chandra, who are all engaged in indicating time. And Kasyapa, the son of Marichi, begat in her who •was the eldest of his thirteen wives, the Adityas, the celestials endued with great energy and having Indra as their head, and also Vivas wan (the Sun. ) And from Vivaswan was born the lord Yama. And Martanda (Vivaswan) also begot another son after Yama, gifted with great intelligence and named Manu. And Manu was endued with great wisdom and devoted to virtue. And he became the progenitor of a line. And ia Manu's race have been born all human beings who have, therefore, been called Manttvas. And it is from Manu that} all men including Brahmanas, Kshatrias, and others have been born. And therefore are they all called Manavas. Sub- sequently, 0 monarch, the Brahmanas became united with the Kshatrias. And those sons of Manu that were Brahmanas devoted themselves to the study of the Vedas. And Manu begot ten other children named Vena, Dhrishnu, Narishyan, Nabhaga, Ikshaku, Karusha, Sharyati, the eighth a daugh- ter named Ila, Prishadhru the ninth, and Nabhagarishta the tenth. They all betook themselves to the practices of Kshatrias. Besides these, Manu had fifty other sons on earth. But we heard that they all perished quarreling with each other. The learned Pururava v^as born of Ila. It hath been heard by us that Ila was both his mother and father. And the great Pururava had sway over thirteen islands of the sea. And though a human being he was always surrounded by companions that were inhuman. And Pururava, intoxicated with power, quarreled with the Brahmanas and little caring for their anger robbed them of their wealth. Beholding all this, Sanatkumara came from the region of Brahma and gave him good counsels whiob were, however, all rejected by Puru- 230 MAHABHARATA. rava. Then the wrath of the great RIshis was excited, and the avaricious monarch, Avho, intoxicated with power, had lost his reason, was immediately destroj'ed by their curse. "It was Purarava who first brought from the region of the Gandharvas the three kinds of fire (for sacrificial purposes. ) And he brought thence the Apsara Urvarsi also. And tlie son of Ila begat in Urvasi six sons who were called Aya, Dhiraan, Amavasu, and Dhridhayu, and Vanayu, and Shatayu. And it is said that Ayu begat four sons, named Nahusha, Vridha- sarma, Rajingaya, and Anena, in the daughter of Sharvanu. And, O monarch, Nahusha, of all the sons af Ayu, was gifted with great intelligence and prowess. And he ruled his exten- sive kingdom virtuously. And king Nahusha supported evenly the Pitris, the celestials, the Risliis, the Brahmanas, the Gandharvas, the Nagas, the Rakshasas, the Kshatrias, and the Vaisyas. And he suppressed all robber gangs with a mighty hand. But he made the Rlshis pay tribute and carry him on their backs like beasts of burden. And conquering the very gods by the beauty of his person, his asceticism, prowess^ and energy, he ruled as if he were Indra himself. And Nahusha begot six sons, all of sweet speech, named Yati, Yayati, Sangyati, Ayati, Ayati, and Dhruva. Yati betaking himself to asceticism became a Muni like unto Brahma himself. Yayati became a monarch of great prowess and virtue. He ruled the whole earth, performed numberless sacrifices, wor- shipped the Pitris with great veneration, and always respected the gods. And he brought the whole world under his sway and was never vanquished by any foe. And the sons of Yayati were all great bowmen and resplendent with every virtue. And, O king, they were begotten in (his two wives) Deva- yani and Sharmishta. And in Devayani were born Yadu and Turvasu, and in Sharmishta were born Drahyu, Ann, and Puru. And, 0 king, having virtuously ruled his subjects for a long time, Yayati was attacked with hideous decrepitude destroying his personal beauty. And attacked by decrepitude, the monarch then spoke, O Bliarata, unto his sons Yadu and Puru and Turvashu and Drahyu and Ann these words : — 'O dear sona, I wish to be a young man and to gratify my appe- ADIPARVA. 231 tites in the company of young women. Do you help me there- to !' To him his ehlest son born of Devayani then said, * What needesfc thou, O king ! Dost thou want to have our 3'outh V Yayati tlien told him, 'Accept thou my decrepitude, O son ! with thy youth I would enjoy myself. During the time of a great sacrifice I have been cursed by the Muni Usana ( Sukra. ) O sons, I would enjoy myself with your youth. Take any of ye this my decrepitude and with my body rule ye my kingdom. I would enjoy myself with a renovated body. Therefore, ye my sons, take ye my decrepitude !' But none of his sons took his decrepitude. Then his youngest son Puru said unto him, ' O king, enjoy thou once again with a renovated body and returned youth ! I shall take thy decre- pitude and at thy command rule thy kingdom.' Thus addressed, the royal sage, by virtue of his ascetic power, then transferred his own decrepitude unto that high-souled son of his. And with the 3^outh of Puru the monarch became a young man ; while with the monarch's age Puru ruled his kingdom. *'Then, after a thousand years had passed away, Yayati, that tiger among kings, remained as strong and powerful as a tiger. And he enjoyed for a long time the companionship of his two wives. And in the gardens of Chittra-ratha (the king of the Gandharvas), the king also enjoyed the company of the Apsara Viswachi. But even after all this, the great king found his appetites'unsatiated. The king then recollected the follow- ing truths contained in the Puranas. ' Truly, one's appetites are never satiated with enjoyment. On the other hand, like sacrificial butter poured into the fire, they flame up with indul- gence. Even if one enjoyeth the whole earth with its Avealth, diamonds and gold, animals and Avomen, one is not yet satiated. It is only wlien man doth not commit any sin m respect of any living thing, in heart, deed, or word, it is then that he attaineth to purity as that of Brahma. When one feareth nothing, when one is not feared by any thing, when one wisheth for nothing, when one injureth nothing, it is then that one attaineth to the purity of Brahma.' The wise monarch seeing this and satisfied that one's appetites are never satiated, set his miad at rest by meditation, and took back from his sou 232 MAnABiTARATA. his own (lecrepifude. And giving liim back his yonth though his appetites were unsatiated, and installing him on the throne, he spoke unto Puni thus : — 'Thou art ray true heir, thon arb my true son in whom m}'' race is to continue ! In the world shall my race be known after thy name !' " Vaisampayana continued, "Then that tiger among kings, having installed his son Puru on the throne, went away to the raount of Bhrjo-u for devoting himself to asceticii^m. And having acquired great ascetic merit, after long yenrs he suc- cumbed to the inevitable influence of Time. He left hia human body by observing the vow of fasting, and ascended to heaven with his wives. " And thus ends the seventy-fifth Section in the Sambhava of the Adi Parva, Section LXXVI. ( Samhhava Parva continued. ) Janamejaya said, "0 thou whose wealth is asceticism, tell me how our ancestor Yayati who is the tenth from Prajapati obtained for wife the unobtainable daughter of Sukra. I desire to hear of it in detail. Tell me also, one after another, of those monarchs separately who have been the founders of dynasties." Vaisampayana said, "The monarch Yayati was in splendour like unto Indra himself. I will tell thee, in reply to thy question, O Janamejaya, how both Sukra and Vrishaparva bestowed upon him with due rites their daughters, and how his union took place with Devayani in especial. "Between the celestials and the Asuras there happened frequent encounters of yore for the sovereignty of the three worlds with everything in them. The gods then, from desire of victory, installed the son of Angira (Yrihaspati) as their priest to conduct their sacrifices ; while their opponents in- stalled the learned Usana as their priest for the same purpose. And between those two Brahmanas there was always much boastful rivalry. Those Danavas assembled for encounter that were slain by the gods were all revived by Kavya (Sukra) by aid of the power of his knowledge. And then starting agaiu ADIPARVA. 2-^3 into life, these fouorlit, wiHi the gods. The Asuras also slew on the field of battlo many of the celestials. But the open-mind- ed Vrihaspati could not revive them, because he knew not the science called Sanjivani (re-vivification) which Kav3'a endued with great energy knew so well. And the gods were, therefore, in great sorrow. And the gods in great anxiety of' heart and entertaining a fear of the learned Usana, then went to Kacha, the eldest son of Vrihaspati, and spoke unto him, .saying, 'We pay court to thee, therefore be kind to us and do us a service that we regard as very great. That knowledge which resides in Sukra — that Brahmana of immeasurable prowess, make thy own as soon as thou canst. Thou shalt then be a sharer with us in all sacrificial offerings. Thou shalt find the Brahmana in the court of Vrishaparva. He always protects the Danavas but never us their opponents. Thou art his junior in age, and therefore capable of adoring him with rever- ence. Thou canst also adore Deva-yani, the favorite daughter of that high-souled Brahmana. Indeed, thou alone art capa- ble of conciliating them both by worship. There is none else that can do so. By gratifying Deva-yani with thy conduct, liberality, sweetness, and general behaviour, thou canst cer- tainly obtain that knowledge.' The son of Vrihaspati, thus solicited by the gods, then saying 'So be it,' went to where Vrishaparva was. And, O king, Kacha, thus sent by the gods, soon wended into the capital of the chief of the Asuras, and beheld SivJcra there. And beholding him he thus spoke unto him : — 'Accept me as thy disciple. I am the grand-son of the Rishi Angira and son of Vrihaspati himself. By name am I known as Kacha. Thy.self becoming my preceptor, I shall practise the Brahmacharya mode of life for a thousand years. Command me then, O Brahmana !' "And Sukra (hearing this) said, ' Welcome art thou, O Kacha! I accept thy speech. I will treat thee with regard ; for by so doing, it is Vrihasi)ati who is being regarded. " Vaisampayana continued, "And Kacha, commanded by Kavya or Usana himself called also Sukra, then saying. •So be it', took the vow he had spoken of And, O Bharata, accepting the vow as he had said, at the proper time, Kacha 30 2-34 MAHABHARATA, Jaegau to conciliate regardfuUy both his 2>rectplor anil (his ]>receptor's daughter) Deva-yani. And he began to conciliate both. And young as he was, by singing and dancing and playing on different kinds of instruments, lie soon gratified Deva-yani wlio was herself in her youth. And, O Bharata> vith his whole heart set upon it, he soon gratified that maiden Deva-yani — already arrived in her youth, by presents of flowers and fruits and services rendered with alacrity. And Deva-yani also by her songs and sweetness of manners used, while they were alone, to attend upon thiit youth carrying out his vow. And when five hundred years had thus passed of Kacha's vow, the Danavas came to learn of his intention. And having uo compunctions about slaying a Brahmana, they became very angry with him. And one day they saw Kaclia engaged in a solitary pnrt of the woods in tending ( his preceptor's) kine. And they then slew Kacha from their liatred of Vrihaspjiti and from their desire also of protecting the knowledge of reviving the dead from being taken nway by him. And having slain him they hacked Ids body into pices and gave tliese to be devoured by jackals and wolves. And (when twilight came) the kine returned to their fold without him who tended them. And Deva-yani, seeing the Jiine return from the woods without Kacha, spoke, O Bharata, unto her father thus : — 'Thy Evening fire hath been kindled : the Sun also hath pet, O father! The kine have returned without him who teudeth them. Indeed, Kacha is not to be seen ! It is jtlaiu that Kacha hath been lost or dead. Truly do I say, O father, that without him I would not live.' "And Sukra hearing this said, 'I will revive him b}' saying •—Let this one come.' Then having recourse to tlie science of reviving the dead, Sukra summoned Kacha. And summoned by his preceptor, Kacha appeared before hiin in gladness of heart, tearing by virtue of his preceptor's science the bodies of the wolves (that had devoured him.) And asked about the cause of his delay, he thu.; spoke unto Bhargava's (Sukra's) dau-ghter. Indeed, asked l)y that Brahmaua's daughter, he told her, 'I was dead. O thou of pure maunors, bearing the ADI PARVA. 235 sacrificial fuel, Kiisa grass, and logs of wood, I was coming towards our abode. I had sat under a banian tree. The kino also having been gathered together were staying under the shade of that same banian. The Asuras, beholding me, asked — 'WJto art thou'? They heard me answer — lam tfie son of Vrihaspatl. As soon I had snid this, the Danavas slew ma and hacking ray boeva-ya;a of sv/eet smilea licard of the birth of this child, she became jealous, and, 0 Bharata, Sharmishta became an object of her unpleasant re- flections. And Deva-yani repairirg to her addressed her thus : — ' O thou of fair eye-brows what sin is this thou hast committed by yellding to the influence of lust V Sharmishta replied, 'A certain Eishi of virtuous soul and fully conversant with the Vedas came to me. Capable of granting boons, he was solicited by me to grant my wishes that were based on considerations of •virtue. O thou of SAveet smiles, I would not seek the sinful fulfilment of my desires. I tell thee truly that this child of mine is by that Rishi.' Deva-yani answered, 'It is all right if that is the case, 0 timid one! But if the lineage, name, and family of that Briihmana be known to thee, I bhould like to ADIPARVA. 25 i hear them.' Sharniishta replied, ' O tliou of sweet smiles, that Rishi, in ascetism and energy is resplendent as the Sun himself. Beholding him, I had not, indeed, the power to make these enquiries !' Deva-j^ani then said, ' If this is true, if, indeed, thou hast obtained thy child from such a superior Brahmana, then, O Sharmishta, I Iiave no cause of auger,'" Vaisampayana continued, " Having thus talked and lauglied with each other, they separated, Deva-yani returning to the palace with the knowledge imparted to her by Sharmishta, And, 0 king, Yayati also begat in Deva-yani two sons called Yadu and Turvasu who Avere like India and Vishnu, And Sharmishta the daughter of Vrishaparvu became mother by the royal sage of three sons ia all, named Drahyu, Anu, and Puru. "And, O king, it so came to pass that one day Deva-yani- of sweet smiles accampanied by Yayati went into a solitary part of the woods (in the king's extensive park.) And thei-e she saw three children of celestial beauty playing with perfect trustfulness. And Deva-yani asked in surprise, 'Whose child- ren are these, O king, so handsome, and so like unto the child- ren of the celestials? In splendour and beauty they are like thee I think; ' Vaisampayana continued, ''And Devayani without waiting for a reply from the king, asked the children themselves, *Ye children, what is your lineage ? Who is your father ? An- swer me truly. I desire to know all,' Those children then pointed to the king with their fore-finger and spoke of Shar- mishta as their mother, "And having said so, the children approached the king to clasp his knees. But the king dared not caress them in the presence of Deva-yani. The boys then left the place weep- ing in grief and going towards their mother. And the king at this conduct of the boys became very much abaslied. But Deva-yani, marking the affection of the children for the king, learnt the secret and addresing Sharmishta said, 'How hast thou dared to do me an injury, being as thou art dependent) on me ? Dost thou not fear to huve recourse once more to thatj Asurti usage-of thiuo V 2oi MAHABHARATA. "Sharmishta said, 'O tliou of sweet smiles, all that. I told tliee of a Rishi is perfectly true. I have acted riglitly and according to the precepts of virtue. Therefore I do not fear thee. When thou hadst chosen the king for thy hushand I too chose him for mine. O thou beautiful one, a friend's hus- band is, according to usage, one's own husband also. Thou art the daughter of a Brahmana and, therefore, deservest my wor- ship and regard. But dost thou not know that this royal sage is held by me in greater esteem still ?' " Vaisampayana said, " Deva-yani then, hearing those words of hers, exclaimed, O king, thus : — ' Thou hast wronged me, 0 monarch ! I shall not live here any longer.' And saying this she quickly rose, with tearful eyes, to go to her father. And the king was grieved to see her thus. And alarmed great- ly, lie followed her footsteps endeavouring to appease her wrath. But Deva-yani v.'ith eyes red in anger Avould not desist. Speaking not a word to the king, with eyes bathed in tears, she soon reached the side of her father Usana the son of Kavi. And beholding her fatlier, she stood before him after due salu- tation. And Yayati also, immediately after, saluted and wor- shipped Bhargava, "And Deva-yani said, ' 0 father, virtue hath been van- quished by vice. The low liave risen, the high have fallen. 1 have been transgressed by Sharmishta the daughter of Vrishaparva. Three sons have been begotten in her by this king Yayati. But, O father, luckless as I am, I have got only two sons ! O son of Bhrigu, this king is renowned for hig knowledge of the precepts of religion. But, O Kavya, I tell thee that he hath deviated from the path of rectitude.' " Sukra, hearing all this, said, *0 monarch, since thou hast made vice thy loved pursuit though fully acquainted with the precepts of religion, therefore shall invincible decrepitude paralyse thee.' Yayati answered, ' Adorable one, I was soli- cited by the daughter of the Danava king to fructify her sea- son. I did it from a sense of virtue and not from other motives. That male person, who being solicited by a woman in season doth not grant her wishes, is called, 0 Brahmana, by those cognisant of the Yedn as a slayer of the embryo, He who, soli- ADtPARVA. 255 cited in secret by a woman full of desire and in season, goeth not unto her, loseth virtue and ia called by the learned a killer of the embryo. O son of Bhrigu, for these reasons, and anxious to avoid sin, 1 went unto Sharmishta.' Sukra then replied, "Thou art dependent on me. Thou shouldab have awaited my command. Having acted falsely in the matter of thy duty, O son of Nuhusb a, thou hast been guilty of the sin of theft.' "' Vais.impayana continued, •' And Yayati the son of Nahusha, thus cursed by the angry Usana, was then divested of big youth and immediately overcome by decrepitude. And Yayati said, ' 0 son of Bhrigu, I have not yet been satiated with youth or with Deva-yani. Therefore, O Brahmana, be grace- ful unto rae so that decrepitude might not touch me.' Sukra then answered, ' I never speak an untruth. Even now, O king, art thou attacked by decrepitude. But if thou likest, thou art competent to transfer this thy decrepitude to another. ' Yayati said, 'O Brahmana, let it be commanded by thee that tliat son of m.ine who giveth me his youth shall enjoy my king- dom, and shall achieve both virtue and fame.' Sukra replied, '0 son of Nahusha, tiiinking of me thou raayst transfer this thy decrepitude to whomsoever thou likest. That son who shall give thee his youth shall become thy successor on the throne. ■He shall also have long life, wide fame, and a large progeny.'" Thus ends the eighty-third Section in the Sarabhava of thg Adi Parva, Section LXXXIV. (Samhhava Parva contimted.) Vaisampayana said, • Yayati then, having been overcome with decrepitude, returned to his capital, and summoning his eldest son Yadu who was also the most accomplishpfl, address- ed him thus :— ' Dear child, from the curse of Kavya called also Usana, decrepitude and wrinkles and whiteness of hair have come over me ! But I have not been gratified yet with the enjoyment of youth. Thou, O Yadu, take this my weak- ness abng with my decrepitude. I shall enjoy with thy youth, 256 MAHAP.HARATA. And when a full thousand \-ears have elapsed, returning to thee thy youth I shall take back my weakness with this decrepitude.' " Yadu replied, ' There are innumerable inconveniences in decrepitude, in respect of drinking and eating. Therefore, O king, I shall not take th)' decrepitude. This is, indeed, my determination. White hair on the head, cheerlessness, a re- laxation of the nerves, wrinkles all over the hody, deformities, weakness of the limbs, emaciation, incapacity to work, defeat at the hands of friends and companions, these are the consequen- ces of decrepitude. Therefore, O king, I desire not to take if. O king, thou hast many sons some of whom are dearer to thee. Thou art acquainted with the precepts of virtue : ask some other son of thine to take thy decrepitude.' " Yayati replied, ' Thou art sprung from my heart, O son, but thou givest me not thy youth. Therefore thy children shall never be kings.' And he continued, addressing another son of his, ' 0 Turvasu, t;dce thou this v/eakness of mine along with my decrepitude. With thy youth, 0 son, I like to enjoy the pleasures of life. And after the expiration of a full thou- sand years I shall give thee thy youth, and take back from thee my weakness and decrepitude !' "Turvasu then replied, " I do not like decrepitude, O father ! It destroyeth all appetites and enjoyments, strength and beauty of person, the intellect, and even life.' Yayati told him, ' Thou art sprung from my heart, O son ! But thou givest me not thy youth. Therefore, 0 Turvasu, thy race shall be extinct. Wretch, thou shalt be the king of those whose practices and precepts are impure, amongst whom men of inferior blood procreate children in Avomen of superior blood, who live on meat, Avho are mean, who hesitate not to appro- priate the wives of their superiors, whose practices are as those of birds and beasts, who are sinful, and non-Aryan.' " Visampayana said, " Yayati iiaving tlius cursed his son Turvasu then addressed Sharmishta's son Druhyu thus; — 'O Druhyu, take thou for a thousand years my decrepitude destructive of complexion and personal beauty and give me thy youth. And when a thousand years have passed away I shall return thee thy youth aud take back my own weakness, ADI PARVA, toi and decrepitude.' To this Druhyu answered, ' 0 king, one Lhiit is decrepit can never enjoy elepliants aiid cars and hordes and women. Even his voice becometh hoarse. Therefore 1 do not desire (to take) thy decrepitude.' Yayati told him, ' Thou art sprung from ray heart, O son. But thou refusest to give me thy youth. Therefore thy most cherished desires shall never be accomplished. Thou shalt be king, only in name, of that region where there are no roads for the passage of horses and cars and elephants, and good vehicles, and asses, and goats and bullocks, and palanquins; where there is swimming only by rafts and floats.' Yayati next addressed Anu and said, Thou, O Anu, take my weakness and decrepitude. I shall with thy youth enjoy the pleasures of life for a thousand years.' To this Anu replied, 'Those that are decrepit always eat like children and are always impure. Tliey can not pour libations on Agni in pro[)er times. Therefore I do not like to take thy decrepitude.' Yayati told him, 'Thou art sprung from my heart. Thou givest mo not thy youth. Thou findest so many faults in decrepitude. Therefore shall decrepitude overcome thee. And, O Anu, thy progeny also, as soon aa they attain to youth, shall die. And thou shall also not be able to perform sacrifices before Agni.' " Yayati at last turned to his youngest child Puru, and addressing him said, 'Thou art, 0 Puru, my youngest sou. But thou shalt be the first of all. Decrepitude, wrinkles, and whiteness of hair have come over me in consequence of the curse of Kavya called also Usana. I have not yet, how- ever, been satiated with youth. O Puru take thou thia my weakness and decrepitude! With thy youth I shall enjoy, for some years, the i)leasures of life. And when a thousand years liave passed away I shall give thee thy youth and take back my own decrepitude.' " Vaisampayana said, " Thus addressed by the king, Puru answered with humility, 'I shall do, O monarch, as thou bid- dest me. I shall take, O king, thy weakness and decrepitude. Take thou my youth and enjoy as thou listeth the pleasureo of life. Covered with thy decrepitude and becoming. as one old, I shall, as thou comniandest, continue to live, giving to 0 ed by Indra as follows : — ' What didst thou say, 0 king, when thy son Puru took thy decrejtitude on earth and Avhen thou didst bestow upon him thy kingdom ?* " Yayati answered, ' I told him that the whole country between the rivers Ganges and the Yamuna is thine. That is, indeed, the central region of the Earth : while the out- lying regions are to be the domiuiona of thy brothcrtj. I aUo ADTPARVA. 263 told him that those without anger are ever superior to those under its sway : those disposed to forgive are ever superior to the unforgiving. Man is superior to the lower animals, Amnnj^ men again the learned are superior to the unlearned. If wronged thou shouldst not wrong in return. One's wrath, if disregarded, burneth one's own self ; while he that rcgardeth it not taketh away all the virtues of him tliat exhihiteth it. Never shouldst thou pain others by cruel speeches. Never subdue thy foes by despicable means ; and never utter such scorching and sinful words as may torture others. He that pricketh as with thorns men by means of hard and cruel words, thou must know ever carrieth in his mouth a Rakshasa, Prosperity and luck fly away at his very sight. Thou shouldst ever keep the virtuous before thee as thy models : thou shouldst ever in retrospect compare thy acts with those of the virtuous ; thou shouldst ever disregard the hard words of the wicked. Thou shouldst ever make the conduct of the wise the model upon. which thou art to act thyself. The man hurt by the arrows of cruel speech emitted from one's lips, weepeth day and night. Indeed, these strike at tiie core of the body. Therefore tho wise never fling these around at others. There is nothing in the three worlds by which thou canst worship and adore the dieties better than by kindness, friendship, charity, and sweet speeches unto all Therefore shouldst tliou always utter words that soothe, never those that scorch. And thou shouldst regard those tliat deserve thy regards ; thou shouldst always give bub never beg,' " Thus ends the eighty-seventh Section in the Sambhava of the Adi Parva. Section LXXXVIII. (Sambhava Parva continued.) Vai.sampayana said, " After this, Indra again asked Yayati, 'Thou hadst retired into the woods, O king, after accomplishing all thy duties. O Yayati son of Nahusha, I would ask thee, with wiiom art thou equal in ascetic austerities ? ' Yayati then answered, 'O Vasava, I do not, in ascetic austerities^ 264 MAHABHARATA, behold my equal among men, the clestials, the Gaiidharvas, and the great Rishis !' Indra then said, '0 monarch, because thou dost disregard those that are thy superiors, thy equals, and even thy inferiors, without, in fact, knowing their real merits, therefore, thy virtues have sufiered a diminution and thou must fall from heaven!' Yayati then said, 'O Sakra, if, in- deed, my virtues have really sustained a diminution and I must on that account fall down from heaven, I desire, O chief of the celestials, that I may at least fall among the vir- tuous and the honest.' Indra then replied, 'Yes O king, thou shalt fall among those that are virtuous and wise ; and thou shalt acquire also mucii renown. And after this experience of thine, O Yayati, never more disregard those that are thy su- periors or even thy equals.' " Vaisampayana continued, " Upon this, Yayati fell from the region of the celestials. And as he was falling, he waa beheld by the foremost of royal sage 5 Ashtaka, the protector of his own religion. And Ashtaka beholding him enquired, 'Who art thon, O youth, of beauty equal to that of Indra himself, in splendour blazing as the fire, thus falling from high ! Art thou that foremost of sky-ranging bodies — the sun — emerg- ing from d;)rk masses of clouds ? Indeed, beholding thee falling from the solar course, possessed of immeasurable energy and the splen lour of fire or the sun, every one is exercised as to wliat it is that is so falling, and is, besides, deprived of consciousness ! Beholding thee in the path of the celestials, possessed of energy like that of either Sakra, Surya, or Vishnu, we have approached thee to ascertain the truth ! If thou hadst first asked us to who we are, we would never have been guilty of the incivility of asking thee first. We now ask thee who thou art and why dost thou approach hither ? Let thy fears be dispelled ; let thy woes Tind afHictions cease ! Thou art noAv in the presence of the virtuous and the wise. Even Sakra himself — the slayer of Vala — can not here do thee aa injury ! O thou of the {»rowess of the chief of the celestials, the wise and the virtuous are the support of their brethren in grief Here there are none but the wise and virtuous like thee, assembled together ! Therefore stay thou here in peace. ADl PAR VA. 2G;j Fire alone hath power to sjivo heat. Tlie Earth alono hatU power to infuse life into the seeJ. The Sun alone hath power to illuminate everything. So thee guest alone hath power to command tlie virtuous and the wise.' " Thus ends the eighty-eiglith Section in the Sambhava of the Adi Parva. Section LXXXIX. (Sambhava Parva continued .) "Yayatisaid, 'I am Yayati the son of Nahusha and the father of Puru. For liaving disregarded every creature, cast off from the region of the celestials and of ?tishis crowned with success, I am falling down, my righteousness having sus- tained a diminution. In years I am older tlian )e. Therefore have I not saluted ye first. Indeed, the Bmlmianas always regard him who is older in years or superior in learning oc ascetic merit.' " Ashtaka then replied, ' Thou sayest, 0 monarch, that he who is older in years is worthy of regard. But it is said that, he is truly worthy of worship who is superior in learning and ascetic merit.' " Yayati to this :' It is said that sin destroyeth the meriti of our virtuous acts. Vanity containeth the element ot thati which leadeth to hell. The virtuous never follow in the wake of the vicious. They act in such a way that their religious merit always increaseth. I myself had great religious merit. All that, however, is gone. I would scarcely be able to re- gain it even by my best exertions. Beholding my fate, lie that is bent upon achieving his own good, will certainly sup- press vanity. He who having acquired great wealth pertorm-* eth meritorious sacrifices, who having acquired all kind.s of learning remaineth humble, and who having studied the whole Vedas devoteth himself to asceticism with a heart with- drawn from all mundane enjoyments, goeth to heaven. None should exult for having acquired great wealth. None .should feel vain on having studied the whole Vedas. In the world men vare of different dispositions, Destiny is supreme. Both 266 ' MAHAEHARATA. power and exertion are fruitless. Knowing destiny to be all- powerful, the wise, whatever their portion, should neither esult nor gx-ieve. When creatures know that both weal and woe are dependent on destiny and not oa their own exertion or power, they should neither grieve nor exult remembering that destiny is all powerful. The wise should ever live con- tented, neither grieving at woe nor exulting at weal. When destiny is supreme, both grief and exultation are both unbe- coming. O Ashtak a, I never suffer myself to be overcome by fear, nor do I ever entertain grief, knowing for certain that I shall be in the world what the great disposer of all hath ordained. Insects and worms, all oviparous creatures, vege- table existences, all crawling animals, vermin, the fish iu water, stones, grass, wood, in fact, all created things, when they are freed from the effects of their acts, are united with the supreme Soul. Happiness and misery are both transient. Therfoi-e, O Ashtaka, why should I grieve ? We can never know how are we to act in order to avoid misery. Therefore none should grieve at misery.' "Possessed of every virtue king Yayati who was the mater- nal grand-father of Ashtaka, while staying in the firmament, at the conclusion of his speech was again questioned by Ash- taka. The latter said, ' O king of kings, tell me in detail of all those regions that thou hast visited and enjoyed, as well as the periods for which thou hast enjoyed each. Thou speak- est of the precepts of religion even like the clever masters acquainted with the acts and sayings of great beings !' Yayati then replied, ' I was a great king on earth owning the whole world for my dominion. Leaving it I acquired by force of religious merit many high regions. There I dwelt for a full thousand years, and then I attained to a very high region which is the abode of Indra, of extraordinary beauty, having a thousand gates, and extending a hundred yojanas all around. There too I dwelt for a full thousand years and then attained to a higher region still. That is the region of perfect beati- tude where decay is never, — the region, viz, of the creator and the lord ofthe earth, so difficult of attainment ! There also Idwelt for a full thousand years, and then attained to another &DI PAIIVA. 267 very h igh region, viz, that of the god of goils (Vishnu) where too I have lived in happiness. Indeed, I have dwelt in various i'egions, adored by all the celestials, and possessed of prowess and splendour equal unto those of the celestials themselves. Capable of assuming any form at will, I have lived for a hun- dred Ayutas of years in the gardens of Nandana, sporting with the Apsaras and even beholding, numberless beautiful trees clad in flowery vestments and shedding delicious perfumes all ai'ound. And after many many years had elapsed, while still residing there in the enjoyment of perfect beatitude, the ce- lestial messenger of grim visage one day, in a loud and deep voice, thrice shouted to me, Rwiiied, Ruined, Rwivved^ O 4hou lion among kings, this much I remember. I have then fallen from Nandana, my religious merits gone ! I heard ill the skies, O king, the voices of the celestials exclaim- ing in grief, — " Alas ! What misfortune ! Yayati, with his re- ligious merits destroyed, though virtuous and of sacred deeds, is falling ! " — And as I was falling, I asked them loudly, *'Where, ye clestials, v/here are those wise amongst whom lam to fall ? " They then pointed out to me this sacred sacrificial region belonging to ye. And beholding the curls of smoke felackening the atmosphere and scenting the perfume of clari- fied butter poured incessantly into the fire, and guided thereby, I am approaching this region of yours, glad at heart that I eome amongst ye.' " And so ends the eight-ninth Section of the Sam-bhava ia the Adi Parva. Section LXL. {Sambhava Parva contiaited.) ' " Ashtaka thensaid, 'Capable of assuming any form at wiH, thou hast lived for an hmvlred AtjvM years in the gardens of Nandana. For what cause, 0 thou foremost of those that nourished, in the Krita age, hast thou been compelled to leave that region and come hither?' Yayati answered, 'As kinsmen, friends, and relatives forsake, in this world, those whose wealth disappears; so in the other world, the ccluiluUs 268 MAHABnAllATA. with India as their cLiei' forsake him who hath lost his right- eousness.' Ashtaka then said, 'I am extremely anxious to know liow in the other world men can lose virtue. Tell me also, O kino-, wliat regions arc attainable by what courses of action. Thou art ac(iuaiutcd, I know, witii the acts and sayings of great beings !' " Yayati answered, '0 thou pious one, they that speak of their own merits are doomed to suffer the pains of the hell called Bhauma. Though really emaciated and lean, they appear to grow on earth (in the shape of their sons and grandsons) only to become food for vultures, dogs, and jackals. Therefore, O kinfj, this hifrhly censurable and wicked vice sliould be re- pressed. I have now, O king, told thee all. Tell me whafe more I shall say.' " Ashtaka said, 'When life is destroyed with age, vultures, peacocks, insects, and worms eat up the human body. AVherc doth man then reside ? How doth he also come again to life ? I have never heard of any hell called Bhauma on earth.' " Yayati answered, ' After the dissolution of the body, man, according: to his acts, re-entereth the womb of his mother and etayeth there in an indistinct form, and soon after assuming a distinct and visible shape re-appeareth in the world and walketh on its surface. This is that Earth-hell (Bhauma) where he falleth, for he bcholdeth not the termination of his existence and acteth not towards his emancipation. Some dwell for sixty thousand years, some for eighty- thousand years in heaven; and then they fall. And as they fall they are attacked by certain Rakshasas belonging to the world in the form of sons, grandsons, and other relatives that withdraw their hearts from acting for their own emancipation.' "Ashtaka then asked, 'For wliat sin are beings when they fall from heaven attacked by these fierce and sharp-toothed Bakshasas ? Why are they not reduced to annihilation ? How do they again cuter the womb, furnished with the senses ?' " Yayati answered, ' After falling from heaven, the being bccomcth a subtile substance living in water. This water Lccometh the semen which is the seed of vitality. Thence entering the mother's womb on the wumunly season, it do- ADl PART A. 269 velopcth into the embryo and next into visible life like the fruit from the flower. And entering trees, plants, and other vegetable substances, water, air, earth, and space, that watery seed of life becoiiieth of quadrupedal or bipedal form. This is the case with all creatures that you see.' " Ashtaka said, ' O tell me, I usk thee because I have my doubts! Doth a being that hath received a human form enter the womb in its own shape or in some other ? How doth it also acquire its distinct and visible shape, eyes and cars, and consciousness as well ? Questioned by me, O explain it all ! Thou art, 0 father, one acquainted with the acts and sayings of great beings !' Yayati answered, ' According to the merits of one's acts, the being that in a subtile form co-inheres in the semen that is dropped into the womb is attracted by atmospher- ic force for purposes of re-birth. It then developeth there in course of time, first becoming the embryo, and is next furnislicd with the visible physical organism. Coming out of the womb in coui-se of time it becometh conscious of its existence as man, and by his ears becometh sensible of sound ; by liis eyes, of color and form ; by his nose, of scent ; by his tongue, of taste ; by his whole body, of touch ; and by his mind, of ideas. It is thus, O Ashtaka, that the gross and visible body developeth from the subtile essence.' " Ashtaka asked, 'After death, the body is burnt, buried, or otherwise destroyed. Reduced to nothing upon such dissolu- tion, by what principle is he again revived ? Yayati said, 'O thou lion among kings, the person that is dead assumeth a subtile form and retaining consciousness of all his acts as in a dream entereth some other form with a sprcd quicker than of air itself. The virtuous attain to a superior, and the vicious to an inferior form of existence. The vicious become worms and insects. I have nothing more to say, O thou of great and pure soul ! I have told thee how beings are born after deve- lopment of embryonic forms as four-footed, two-footed, six- footed, and so. What more wilt thou ask me?' " Ashtaka said, ' How, 0 father, do men attain to those superior regions whence there is no return to earthly life ? Is it by asceticism or knowledge ? How nho may one 270 MAHABHARlTA. gradually attain to felicitous regions ? Asked by me, 0 tell it in full !' " Yayati answered, ' The wise say that for men there are seven gates througli which admis&ion may be gained into Heaven : these are Asceticism, Gift, Quiet of mind. Self-com- mand, Modesty, Simplicity, and Eindne&s to all creatures. The wise also say that a person loseth all these in consequence of vanity. That man who having acquired knowledge regard- eth. himself as learned, and with- his learning destroyeth the reputation of others, never attaineth to regions of indestruc- tible felicity. That knowledge also doth- not make the possessor competent to attain to Brahma. Study, the vow of silence, worship before fire, and sacrifices^ these four remove all fear. Wiien Iwwever these are mixed with vanity, instead of removing, they cause fear. The wise should never exult on receiving honors ; nor should they grieve at insults. Foj? it is the wise alone that honor the wise ; the wicked never act like the virtuous. I have given away so much — I have per- formed so many sacrifices— I have studied so much — I have observed these vows, — s'nch vanity i& the root of fear. There- fore thou must not indulge such feelings. Those learned men who accept aa their support the unchangeable, inconceivable Brahma alone that ever showereth blessings on persons virtuous- as thee, enjoy perfect peace here and hereafter !' " And thus ends the ninetieth Section in the Sambhava oh the Adi Parva. Section LXLI. ( Sambhava Parva continued. ) Ashtaka said, ' Those congnisant with the Vedas differ in opinion as to how the followers of each of the four modes of life, viz, Grihastas, Bhikslms, Brahmacharis, and Vana- prashtas, are to conduct themselves in order to acquire religi- ous merit.' " Yayati answered, ' These are what a Brahmachari must do. While dwelling in the abode of his preceptor, he must receive lessuus only when his preceptor summons him to do ADI PARVA, 271 so; he must attend to the service of his preceptor without waiting for the commands of the latter ; he must rise from bed before his preceptor riseth, and go to bed after hia precep- tor goeth thei'eto. He must be humble, must have his passions under complete control, must be patient, vigilant, and devo- ted to study. It is then only that he can achieve success. It hath been said in the oldest Upanisihada that a grihastcL acquiring wealth by houest means should peribrra sacrifices ; be should ever give in charity, should perform the rites of hospitality unto all arriving at his abode, and should never use anything without giving a portion thereof to others, A Muni without search for food should live in the woods depend- ing on his own vigour ; should abstain from all vicious acts ; should give away in charity, should never inflict pain on any creature. It is then only that he can achieve success. He, indeed, is a true Bhikshu who doth not support himself by any manual arts, who possesseth numerous accoraplishmente, who hath his passions under complete control, who is uncon- nected with all worldly concerns, who sleepeth not under the shelter of a house-holder's roof, who is without wife, and who going a little way every daj', travelleth over a large extent of country. A learned man should adopt the Vanaprashta mode of life after performance of the necessary rites, when he hath been able to control his appetites for enjoyment and desire of acquiring valuable possessions. When one dieth in the woods while leading the Vanaprashta mode of life, he niaketh his ancestors and succesors, numbering ten generations including himself, fuse with the Divine essence.' " Ashataka asked, ' How many kinds of Munis are there, and how many kinds of Mounis (observers of the vow of silence) ?' " Yayati answered, ' He, indeed, is a Muni who, though dwelling in the woods, iiath an inhabited place near, or who, though dwelling in an inhabited place, hath the woods near.' " Ashtaka enquired what it meant. Yayati replied, *A Muni withdrawing himself from all worldly objects liveth in the woods. And though he miglit never seek to surround himself with those ohject;? tiuit are procurable iu iuiiubit^'i 272 MAHA T^HARATA, placeo he luight yet obtain thera all by virtue of liis ascetic power. He may truly be said to dwell iu the woods havinor an inhabited place near to himself. Again, a wise man with- drawn fVom all earthly objects might live in a hamlet leading the life of a hermit. He may never exhibit the pride of family, birth, or learning. Clad in the scantiest robes he may yet regard himself as attired in the richest vestments. He may be content with food just enough for supporting life. Such a person, though dwelling in an inhabited place, liveth yet iu the viroods. '■ The person again who, with passions under complete con- trol, adopteth the vow of silence, refraining from action and entertaining no desire, achieveth success. Wiiy shouklst tiiou not, indeed, reverence the man who liveth on clean food, who refraineth from ever injuring others, whose heart is ever pure, who is displayed in the s[)leudour of ascetic attributes ; who is free from the leaden weight of desire, who abstaineth from injury even when sanctioned by religion ? Emaciated by austerities, and reduced in flesh, marrow, and blood, such a one conquereth not only thus but the highest world as well. And when the Muni sits in yoga meditation becoming indiffer- ent to happiness and misery, honor and insult, he then leavetii this world and enjoyeth communion with Brahma. When the Muni taketli food like kine and other animals, i. e, without providing for it beforehand and without any relish (like a sleep- ing infant feeding on the mother's pap) tlien like the all-per- vading s[)irit he becometh identified with the whole universe and attaineth to salvation.' And so ends the ninety-first Section iu the Sambhava of the Adi Parva. Section LXLII. ( Sambhava Parva continued) ■ - ''Ashtaka asked, 'Who amongst these, O king, both exerting constantly like the Sun and the Moon, first attaineth to commu- nion with Brahma, — the ascetic or the man of knowledge ?' *' VTayuti answered, 'Iho wise, by help of the Veda and of A1>I PARVA. 273 Kiriowledge, havinsf .'i<»certained the visible universe to be ii;,i- sory instantly realise the Supreme Spirit as tlie sole existent inJepen I am the maternal grand-father of ye all. Having conquered the whole Earth, I gave clothes to Brahmanas and also a hua dred handsome horses fit for sacrificial offering. For such acts of virtue the gods become propitious to those that per- form them. I also gave to Brahmanas this whole Earth with her horses and elephants and kine, and gold and all kinds of wealth, along with an hundred Arhudas of excellent milch cows. Both the Earth and the firmament exist owing to my truth and virtue; fire yet burneth in the world of men owing to my truth and virtue. Never hath word spoken by me been untrue. It is for this that the wise adore truth. O Ashtaka, all I have told thee, Pratarddana, and Vasumana, is the truth itself. I know it for certain that the gods and the Rishis and all the mansions of the blest are adorable only because of Truth that characterises them all. He that shall without malice duly read to good Brahmanas this account of our ascension to heaven shall himself attain to the same worlds with us.' " Vaisampayaua continued, " It was thus that the illustrious king Yayati of high achievements, rescued by his collateral descendants, ascended to heaven leaving this earth and cover- ing tlie three worlds b> the fame of his deeds. " And hant, And the ADIPARVA. 281 king retook the capital tliat had been taken away from him and once more made all monarchs pay tribute to him. The powerful Samvarana, thus installed once more in the ac- tual sovereignty of the whole earth, performed many sacrifices in which the offerings to the Brahmanas were great. "And Samvarana begat in his wife Tapati the daughter of Sura a son named Kuru. This Kuru was exceedingly virtuous. Therefore was he installed on the throne by his people. It is from his name that the field called Kuru-jangala has become so famous in the world. Devoted to asceticism, he made that} field (Kuru-Icshetra) sacred by practising his austerities there. And it hath been heard by us that Kuru's highly intellif^enb wife Vahini brought forth five sons, viz, Avikshit, Abhishya, Chaittra-ratha, Muni, and the celebrated Janamejaya. And Avikshit begat Parikshit, the powerful Shavalaswa, Adiraja, Viraja, Shalmali of great i)hysical strength, Uchaisrava, Bhangakara, and Jitari the eighth. In the race of these wera born, as the fruits of their pious acts, seven mighty chario- teers with Janamejaya as their head. And unto Parikshib were born sons who were all acquainted with the interpreta- of the shastras. And they were Kaksha-sena, and Ugra-sena, and Chittra-seua endued with great energy, and Indra-sena and Susena and Biiima-sena by name. And the sons of Jana- mejaya were all endued with great strength and became cele- brated all over the world. And they were Dhrita-rashtra who was the eldest, and Pandu and Valhika, and Nishadha endued with great energy, and then the mighty Jambunada, and then Kundodara, and Padati and then Vashati the eighth. And they were all skilfull in the interpretation of the shastras and were kind to all creatures. Amongst them Dhrita-rashtra became king. And Dhrita-rashtra had eight sons, viz, Kuudi- ka, Ilasti, Vitarka, Kratha, Kundina the fifth, Vahishrava, In- drava, and Bhunianyu the invincible. And Dhrita-rashtra had many grand-sons, of whom three only were famous. They were, 0 king, Pratipa, Dharma-netra, Su-netra. Amongst these last three, Pratipa became unrivalled on earth. And, 0 thou bull of the Bharata race, Pratipa begat three sons, viz, Deva- pi, Shantann, and the mighty charioteer Valhika. The eldest 86 2S2 MAHABHARATA. Devapi adopted an ascetic course of life impelled thereto by the desire of benefiting his brothers. And the kingdom was obtained by Shantanu and the mighty charioteer Valhika. " O monarch, besides these, there were born in the race of Bharata numberless other excellent monarchs endued with great energy and like unto the celestial Rishis themselves ia virtue and ascetic power. And so also in the race of Manu were born many mighty charioteers like unto the celestials themselves and who by their number swelled the Aila dynas- ty into gigantic proportions." And so ends the ninety-fourth Section in the Sambhava of the Adi Parva. Section LXLV. ( Sambhava Parva continued) Janamejaya said, "OBrahmana, I have now heard from thee this great history of my ancestors. I have also heard from thee about the great monarchs that were born in this line. But I have not been gratified in consequence of this charming account having been so short. Therefore be pleased, O Brahmana, to recite the delightful narrative once more in detail, commencing from Manu the lord of creation. Who is there that will not be charmed with such an account, sacred as it is ? The fame of these monarchs, increased by their wis- dom, virtue, accomplishments, and high character, hath been 80 swelled as to cover the three worlds. Having listened to the history, sweet as nectar, of their liberality, prowess, l)hy- sical strength, mental vigor, energy, and perseverance, I have not been satiated. " Vaisampayana said, "Hear then, O monarch, as I recite in full the auspicious account of thy own race just as I heard it from Dwaipayana before. " Daksha begat Aditi, and Aditi begat Vivaswan, and Vi- Taswan begat Manu, and Manu begat Ila, and Ila begat Puru- rava. And Puru-rava begat Ayu, and Ayu begat Nahusha, and Nahusha begat Yayati. And Yayati had two wives, vis, Deva- yani the daughter of Usana, and Sharmishta the daughter of A.DI PARVA. 283 Vrishaparva. Here occurs a sloka regarding (Yayati's) descen- dants. 'Deva-yani gave birth to Yadu and Turvasu ; and Vri- shaparva's daughter Sharmishta gave birth to Drahyu, Anu, and Puru.' And the descendants of Yadu are the Yadavas, and of Puru are the Pauravas. And Puru bad a wife of name Kausalya. And he begat in her a son named Janamejaya. And Janamejaya performed three horse-sacrifices and a sacri- fice called Visiuajit. And then he entered into the woods. And Janamejaya bad married Ananta the daughter of Madhava, and begat in her a son called Prachinwan. And the prince was so called because he had conquered all the eastern coun- tries to the very confines of the region where the sun rises. And Prachinwan married Ashmaki a daughter of the Yadavas and begat in her a son named Sanyati. And Sanyati married Varangi the daughter of Drishadwata and begat in her a son named Ahanyati. And Ahanyati married Bhanumati the daughter of Krita-virya and begat in her a son named Sarva- bhauma. And Snrvabhauma married Sunanda the daughter of the Kekaya prince, having obtained her by force. And he begat in her a son named Jayat-seaa. And Jayat-sena married Susrava the daugliter of the Vidharva king and begat in her Avachina. And Avachina also married another princess of Vidharva of name Maryada. And he begat in her a son named Arihas. And Arihas married Angi and begat in her Mahabhauma. And Mahabhauma married Suyajna the daugh- ter of Prasena-jit. And in her was born Ayuta-nayi. And he was so called because he had performed a sacrifice in which the fat of an Ayuta of male beings was required. And Ayuta- nayi took for wife Kama the daughter of Prithu-sravasa. And in her was born a son named Akrodhana. And Akrodhana took for wife Karanibha the daughter of the king of Kalinga. And in her was born Devatithi. And Devatithi took for wife Maryada the princess of Videha. And in her was born a son named Arihas. And Arihas took for wife Sudeva the princess of Anga. And in her he begat a son named Riksha. And Riksha married Jwala the daughter of Takshaka. And he begat in her a son of name ]\[atinara. And Matinara perform- ed on the banks oi the Saraswati the twelve years' extending 284 MAHABHARATA, sacrifice said to be so efficacious. On the conclusion of the sacrifice, Saraswati appearing in person before the king chose him for her husband. And he begat in her a son named Tangsu. Here occurs a sloka descriptive of Tangsu's descendants. 'Tangsu was born of Saraswati by Matinara. And Tang- su himself begat a son named Ilina in his wife the princess of Kalinga.' Ilina begat in his wife Rathantari five sons, of whom Dush- mauta was the eldest. And Dushmanta took for wife Sakuu- tala the daughter of Viswamitra. And he begat in her a son named Bharata. Here occur two slokas about ( Dushmanta's ) descendant. * The mother is but the sheath of flesh in which the father begets the son. Indeed, the father himself is the son. There- fore, O Dushmanta, support thy son and insult not Sakuntala. O thou god among men, the father himself becoming as son rescueth himself from hell. Sakuntala hath truly said that thou art the author of this child's being.' It for this (because the king supported his child after hear- ing the above speech of the celestial messenger) that Sakun- tala's son came to be called Bharata (the siqrpoHed.) And Bharata married Sunanda the daughter of Sarva-sena the king of Kasi. And he begat in her a son named Bhumanyu. And Bhumanyu married Vijaya the daughter of Dasharha. And he begat in her a son Suhotra. And Suhotra married Suvarna the daughter of Ikshaku. In her was born a son named Hasti who founded this city which has therefore been called Hastinapore. And Hasti married Yashodhara the princess of Trigarta. And in her was born a son named Vikunthana, And Vikunthana took for wife Sudeva the princess of Dasharha. And in her was born a son named Ajamida. And Ajamida had four wives named Kaikeyi, Gandhari, Vishala and Riksha. And he begat in them two thousand and four hundred sons. But amongst them all Samvarana became the perpetuator of the dynasty. And Samvarana took for wife Tapati the daugh- ter of Vivaswan. And in her was born Kuru. And Kuiru married Suvangi the princess of Dasharha. And he begat in her a sou named Vidura. And Vidura took for wife Sampri% ADIPARVA, 285 the daughter of Madbava, And he begat in her a son named Anaswa. And Anaswa married Amrita the daughter of the Madhavas. And in her was born a son named Parikshit. And Parikshit took for wife Yasha the daughter of Vahuda. And he begat in her a son named Bhima-sena. And Bhima-sena married Kumari the princess of Kekaya. And he begat in her Pratisrava. And Pratisrava's son was Pratipa. And Pra- tipa married Sunanda the daugliter of Shivi. And he begat in her three sons, viz, Devapi, Sbantanu, and Valhika. And Devapi while still a boy entered the woods as a hermit. And Shantanu became king. Here occurs a sloJca in respect of Shantanu. ' Those old men that were touched by this monarch not only felt an indescribable sensation of pleasure but also became restored to youth. Therefore was this monarch called Shan- tanu.' And Shantanu married Ganga. And in her was born a son Deva-brata Avho was afterwards called Bhisma. And Bhisma moved by the desire of doing good to his father married him to Satyavati who was also called Gandhakali. And in her maidenhood she had a son by Parashara, named Dwaipayana, And in her Shantanu begat two other sons named Chittrangada and Vichitra-virya. And before they had attained to majo- rity, Cbittrangada was slain by the Gandliarvas. But Vichi- tra-virya became king. And Vichitra-virya married the two daughters of the king of Kasi, named Amvika and Amvalika. And Vichitra-virya died childless. Then Satyavati began to think how the dynasty of Dushmanta might be perpetuated. And she recollected the Rishi Dwaipayana. The latter coming before her asked, ' What are thy commands ?' And she said, * Thy brother Vichitra-virya hath gone to heaven childless. Bewet virtuous children for him.' And Dwaipayana, consent- ing to this, begat three children, viz, Dhrita-rashtra, Pandu, Vidura. And king Dhrita-rashtra had an hundred sons by bis wife Gandhari in consequence of the boon granted by Dwai- payana. And amongst these hundred sons of Dhrita-rashtra, four became celebrated. They were Duryodhana, Dush-sha- suna, Vikaruti, and Cliittra-seiiR, And Pandu had two jeTfeia 286 MAHABHARATA. of wives, viz, fiunti, also called Pritha, and Madri. One day Pandu going out to hunt saw a deer coupling with its mate. That was really a Rishi in the form of a deer. And seeing the deer in that attitude he killed it by his arrows before its desire had been gratified. Pierced with the king's arrow, the deer quickly changing its form and becoming a Rishi said unto Pandu, ' 0 Pandu thou art virtuous and acquainted also "with the pleasure devived from the gratification of one's de- sire. Before my desire was gratified thou hast slain me. There- fore thou also, when in such a state and before thou art grati- fied, shalt die.' And Pandu hearing this curse became pale, and from that time would not go unto his wives. And he told them these words : — ' From my own fault, I have been cursed. But I have heard that for the childless there are no regions hereafter.' Therefore he solicited Kunti to raise offs- pring for liim. And Kunti, saying ' Let it be,' raised up offs- pring. By Dharma she had Yudhishthira ; by Maruta, Bhima ; and by Sakra, Arjuna. And Pandu well pleased with her, said, 'This thy co-wife is also childless. Therefore cause her to bear children. And Kunti saying 'Let it be,' imparted unto Madri the mantra of invocation. And in Madri were raised, by the twin Aswinas, the twins Nakula and Sahadeva. And (one day) Pandu beholding Madri decked in ornaments had his desire kindled. And as soon as he touched her he died. And Madri ascended the funeral pyre with her lord. And she said unto Kunti, 'Let these twins of mine be brought up by thee with affection.' After some time those five Pandavas were taken by the ascetics of the woods to Hastinapore and there introduced to Bhisraa and Vidura. And after introducing thera the ascetics disappeared in the very sight of all. And after the conclusion of the speech of those ascetics, flowers were show- ered down upon the earth. And the celestial Dundhuvi also rang in the skies. And the Pandavas Avere then taken ( by Bhisma.) They then represented the death of their father and performed his obsequial rites duly. And as they were being brought up there Duryodhana became exceedingly jealous of them. And the sinful Duryodhana, acting like a Rakshasa, tried by various means to drive them away. But that which ADl PARVA. 287 is to be can never be frustrated. So all Duryodhana's efforts proved futile. Then Dhrita-rashtra sent them, by an act of deception, to Varanavata, and they went there willintrly. There an endeavor was made to burn them to death ; but it proved abortive owing to the warning counsels of Vidura. After that, the Pandavas slew Hidimva, and then they \vent to a town called Eka-chakra. There also they slew a Raks- hasa of the name of Vaka and then went to Panchala. And there obtaining Draupadi for wife they returned to Hastina- pore. And there they dwelt for sometime in peace and begat children. And Yudishthira begat Priti-vindliya ; and Bhima, Sutasoma ; and Arjuna, Sruta-kirti ; and Nakula, Shatanika ; and Sahadeva, Sruta-karma. Besides these, Yudhisthira hav- ing obtained for wife Devika the daughter of Gavashana the king of Shaivya, in a Sivaymvara (in whicii the bride electa her lord from among the assembled princes,) begat in her a son named Yaudheya. And Bhima also, obtaining for wife Valadhara the daughter of the king of Kasi, offering as dower his own prowess, begat in her a son named Sarvaga. And Arjuna also, repairing to Dwaravati brought away by force Subhadra the sweet-speeched sister of Vasudeva and returned in happiness to Hastinapore. And he begat in her a son named Abhiraanyu endued with all accomplishments and dear to Vasudeva himself. And Nakula obtaining for wife Karenu- mati the princess of Chedi begat in her a son named Nira- mitra. And Sahadeva also married Vijaya the daughter of Dyutimana the king of Madra, obtaining her in Swayamvani, and begat in her a son named Suhotra. And Bhima-sena had sometime before begat in Hidimva a son named Ghatot-kacha. These are the eleven sons of the Pandavas. Amongst them all, Abhimanyu was the perpetuator of the family. He married Uttara the daughter of Virata. She brought forth a dead child whom Kunti took up on her lap at the command of Va- sudeva who said ' I will revive this child of six months.' And though born before time, being burnt by the fire of (Aswa- thama's ) weapon and therefore deprived of strength and energy, he was revived by Vasudeva and endued with strength; energy, and prowess. And after being revived, Vasudeva said; 288 MAHABHARATA. ' Because this child hath been born in an extinct race, there- fore he shall be called Parikshit, And Parikehit married Madravati thy mother, O king ! And thou art born of her, O Janameja^a ! Thou hast also begotten two sons in thy wife Vapuetama, named Shatauika and Shankukarna. And Shatanika also hath begot one son named Aswamedha-datta in the princess of Videha. "Thus have I, O king, recited the history of the decendants of Puru and of the Pandavas. This excellent, virtue increas- ing, and sacred history should ever be listened to by vow- observing Brahmanas, by Ksliatrius devoted to the practices of their order and ready to protect their subjects ; by Vaisj'as with attention, and by Sudras with reverence whose chief occu- pation is to wait upon the three other orders. Brahraanaa conversant with the Veda and other persons, who with atten- tion and reverence recite this sacred history or listen to it when recited, subdue the heavens and attain to the mansions of the blest. They are also always respected and adored by the gods, Brahmanas, and other men. This holy history of Bharata hath been composed by the sacred and illustrious Vyasa. Veda-knowing Brahmauas and other persons who with reverence and without malice liear it recited, earn great re- ligious merit and subdue the heavens. Though sinning they are not yet disregarded by any one. Here occurs a sloka. •This (Bharata) is equal unto the Vedas : it is holy and excellent. It bestoweth wealth, fame, and life. Therefore should it be listened to by men with rapt attention.'" Thus ends the ninety-titlh Section in the Sambhava of the Adi Parva. Section LXLVI. (Sambhava Parva contlmted.) Vaisampayana said, " There was a king known by the name of Mahabhibha born iu the race of Ikshaku. He was the lord of all the earth, and was truthful in speech and of true prowess. By u thousand horse-sacrifices and an hundred AD I I'AiiVA. 289 RMJuslmyas he had gratified the chief of tlie celestials and ultimately attained to heaven. "One day the celestials had assembled together and were worshipping Brahma. Many royal sages and king Mahabhisha also were present on the spot. And Gann^a, the Queen of rivers, also came there to pay her adorations to the Grand- father, And her garments, white as the beams of the moon, became loosened by the action of the wind. And as her person was exposed, the celestials bent down their heads. But the royal sage Mahabhisha rudely stared at the Queen of the rivers. And Mahabhisha was for this cursed by Brahma. And Brahma said, ' Wretch, as thou hast forgotten thyself ac sight of Gaiiga, thou shalt be re-born on Earth. But, nevertheless, thou shalt again attain to these regions. And siie too shall be born in the world of men and shall do thee injuries. But when thy wrath shall be provoked thou shalt thou be freed from my curse.' " Vaisampayana continued, "And king Mahabhisha then, recollecting all the monarchs and ascetics on Earth, wished to be born as son to Pi-ati])a of great prowess. And the Queen of rivers too seeing king Mahabhisha lose his firmness, went away thinking of him wishfully. And on her way she saw those dwellers of heaven, the Vasus, also pursuing tiie same path. And the Queen of rivers beholding them in that predicament asked them, ' Why look ye so dejected ? Ye dwellers of heaven, is everything right with ye ?' Those celestials — the Vasus — answered her, saying, '0 Queen of river?, we have been cursed for a venial fault by the illustrious Vashishta in anger. The foremost of excellent Rishis-, Vashishta, had been engaged in his twilight adorations. Seated as he was such that he could not be seen by us, we crossed him in ignorance. Therefore in wrath iiath he cursed us, saying, — Be born among men. — It is beyond our power to frustrate what hath been said by that utterer of Brahma. Therefore, O river, thyself becoming a human female make us, Vasus, thy children ! O amiable one, we are unwilling to enter the womb of any human female,' Thus addressed, the Queen of riversh told them ' Be it so,' and asked them, ' On Earth, who is that foremost of men whom ye will make your father V 37 290 ^ MAHABHARATA. "The Vasus replied, 'On Earth, unto Pratipa shall be born a son Shantanu who shall be a king of world-wide fame/ Ganga then said, 'Ye celestials, that is exactly my wish which ye sinless ones have expressed ! I shall, indeed, do good to that Shantanu. That is also your desire as just expressed !' The Vasus then said, It behoveth tiiee to throw thy children, as they are born, into the water, so that, O thou of three courses, (celestial, terrestrial, and subterranean,) we may be rescued soon without having to live on Earth for any length of time.' Ganga then answered, 'I shall do what ye desire. But inorder that his intercourse with me may not be entirely fruitless, provide ye that one son at least may live !' The Yasus then replied, 'We shall each contribute an eighth part of our respective energies. With the sura thereof thou shalt have one son according to thy and his wishes. But this son shall not begat any children on Earth. Therefore that son of thine, endued with great energy, shall be childless.' "The Vasus making this arrangement with Ganga, without waiting went away to the place they liked." Thus ends the ninety-sixth Section in the Sambhava of the Adi Parva. Section LXLVII. (Sambhava Parva continued.) There was a king of name Pratipa who was kind to all creatures. He spent many years in ascetic penances at the source of the river Ganges. And the accomplished and lovely Ganga one day assuming the form of a beautiful female, rising from the waters, approached the monarch. And the celestial maiden endued with ravishing beauty, approaching the royal sage engaged in ascetic austerities, sat upon his right thigh that was for manly strength a veritable Slcal tree. And when the maiden of handsome face had so sat upon his lap, the monarch said unto her, '0 amiable one, what dost thou desire ? What shall I do V The damsel answered, •! desire thee, O king, for my husband ! O thou foremost of the Kurus, be mine ! To refuse a woman coming of her own ADIPARVA. 291 accord is never applauded by the wise.' Pratipa then answer- ed, '0 thou of the fairest complexion, moved by lust I never go unto others' wives or Avomeu that are not of my order. This, indeed, is my virtuous vow !' The maiden rejoined, *I am not inauspicious or ugly. I am every way worthy of being enjoyed. I am a celestial maiden of rare beauty. I desire thee for my husband. Refuse me not, 0 king !' To this Pratipa: 'I am, O damsel, abstaining from that course to which thou wouldst incite me. If I break my vow, sin will overwhelm and slay me. 0 tliou of the fairest complexion, thou hast embraced me sitting on my right thigh. But, O timid one, know that is the seat for daughters and daughtcra- in-law. The left lap is for the wife, but thou hast not accepted that. Therefore, O best of women, I cannot enjoy thee as an object of desire. Be my daughter-in-law. I accept thee for my son.' "The damsel then said, '0 thou virtuous one, let it be as thou sayest. Let me be united with thy son. From my res- pect for thee, I shall be a wife of the celebrated Bharata race. Ye (of the Bharata race) are the stay of all the mon- archs on earth. I am incapable of numbering the virtues of this race even in an hundred years. The greatness and good- ness of many celebrated monarciis of this race are also limit- less, O lord of all, let it be understood now that when I be- come thy daughter-in-law, thy son shall not be able to judge of the propriety of ray acts. Living thus with thy son I shall do good to him and increase his happiness. And he shall final- ly attain to heaven in consequence of the sons I shall bare tim, his virtues, and good conduct.' " Vaisampayana continued, " O king, having said so, the celestial damsel then and there disappeared. And the king too waited for the birth of his son inorder to fulfill his promise, " About this time Pratipa, that light of tlie Kuru ract enveloped the region wtih B13 MAHABHAKATA. a tliick fog. Before this there was a revolting fishy odor id my body. But the Rishi dispelling it gave me my presen* fragrance. The Rishi also told me that bringing forth his child on an island of the river, I would continue to be a vir- gin. And the child of Parashara so born of me in my maiden- hood hath become a great Rishi endued with large ascetic powers and known by the name of Dwaipayaria (the island- born.) That illustrious Rishi having, by his ascetic poweif, divided the Vedas into four parts hath come to be called on earth by the name of Vyasa (the divider or arranger.) and for the darkness of his color, Krishna (the dark.) Truthful in speech, and free from passion, a mighty ascetic who hath burnt all his sins, he went awny with his father immediately after his birth. Appointed by me and thee also, that Rishi of incomparable splendour will certainly beget good children upoa the wives of thy brothe)-. He told me when he went away, — Mother, think of me, when thou art in difficulty. — I will now recollect him, if thou, O Bhisma of mighty arms, so desirest. If thou art willing, 0 Bhisma, I am sure that great ascetic will beget children in Vichittra-virya's field.' " Vaisampayana continued, "Mention being made of the great Rishi, Bhisma with joined palms said, 'That man is truly intelligent who fixes his eyes judiciously on virtue, profit, and pleasure ; who after reflecting with patience acteth in such a way that virtue may lead to future virtue, profit to future profit, and pleasure to future pleasure. Therefore that which hath been said by thee, and which besides being beneficial to us is consistent with virtue, is certainly the best advice and hath my full approval.' And wlien Bhisma had said this, O thou of the Kuru race. Kali (Satyavati) thougiit of the Muni Dwaipayana. And Dwaipayana who was theu engaged in interpreting the Vedas, learning that he was being thought of by his mother, came instantly unto her without anybody knowing it. Satyavati then duly saluted her son and embracing him with her arms bathed him with her tears, for the daughter of the fisherman wept copiously at the sight of her son after so long a time. And her first sou, the great Bibhi Vyasa, beholding her weeping, washed her with cool ADl PARVA, 319 water, and bowing to her, said, ' I have come, O mother, to fulfil thy wishes. Therefore, O thou virtuous one, command me without delay. I shall accomplish thy desire/ The family priest of the Bharatas then worshipped the great Rishi duly, and th« latter accepted the oiferings of worship, uttering the usual viantras. And gratiSed with the worship he received, he took his seat. And Satyavati beholding him seated at his ease, after the usual inquiries, addressed him and said, ' O thou learned one, sons derive their birth both from the father and the mother. They are, therefore, the common property of both parents. There cannot be the least doubt about it that the mother hath as much poAver over them as the father. As thou art, indeed, my eldest son according to the ordinance, 0 Brahmarshi, so is Vichittra-virya my youngest son. And as Bhisma is Vichittra-virya's brother on the father's side, so art thou his brother on the mother's side. I do not know what you may think, but this is what, O son, I think. This Bhisma the son of Shantanu, devoted to truth, doth not, for the sake of truth, entertain the desire of either begetting children or ruling the kingdom. Therefore, from affection for thy brother Vichittra-virya, for the pepetuation of our dy- nasty, for the sake of this Bhisma's request and my command, for kindness to all creatures, for the protection of the people, and from the liberality of thy heart, O thou sinless one, it behoveth thee to do what I say ! Thy younger brother hatU left too wives like unto the daughters of the celestials them- selves, endued with youth and great beauty. For the sake of virtue and religion, they have become desirous of offspring. Thou art the fittest person to be appointed. Therefore, beget upon them children worthy of our race and for the continuance of our line.' " Vyasa, hearing this, said, ' O Satyavati, thou knowest what virtue is, both in respect of this and the other life. O thou of great wisdom, thy affections also are fixed on virtue. Therefore, at thy command, making virtue my motive, I shall do what thou desirest. Indeed, tl»is practice that is conformable to the true and eternal religion is known to me, 1 shall give unto my brother children that shall be like unto 320 MAHABHARATA, Yama and Varima. Let the ladies then duly observe for oue full year the vow I indicate. They shall then be purified. No woman shall ever approach me without having observed a rigid vow.' " Satyavati then said, ' O thou sinless one, it must not be as you say. On the other hand, take such steps that the ladies may conceive immediately. In a kingdom where there is no king, the people perish from want of protection ; sacri- fices and other holy acts are suspended ; the clouds give no showers, and the gjds disappear. How can, O lord, a king- dom be protected that hath no king ? Therefore, see thou that the ladies conceive. Bhisma will watch over the children as long as they may be in their mother's wobms.' " Vyasa replied, ' If I am to give unto my brother children 80 unseasonably, then let the ladies bear my ugliness. That of itself shall, in their case, be the austerest of penances. If the princess of Koshala can bear my strong odor, my ugly and grim visage, my attire and body, she shall then conceive an excellent child.' " Vaismpayana continued, "Having spoken thus to Satyavati, Vyasa of great energy again addressed her and said, 'Let the princess of Koshala in clean attire and decked in ornaments wait for me in her sleeping apartments.' And saying this the Rishi disappeared. Satyavati then went to her daughter-in-law and seeing her in private spoke to her these words of benefi- cial and virtuous import : '0 princess of Koshala, listen to what I say. It is consistent with virtue. The dyaasty of the Bharatas hath become extinct from my misfortune. Behold- ing my affliction and the extinction of his paternal line, the wise Bhisma, impelled also by the desire of perpetuating our race, hath made me a suggestion. That suggestion, how- ever, for its accomplishment, is dependent on thee. Accom- plish it, O daughter, and restore the lost line of the Bhara- tas ! 0 thou of fair hips, bring thou forth a child equal in splendour unto the chief of the celestials ! He shall bear the onerous burden of this our hereditary kingdom.' "Satyavati having succeeded with great difficulty in pro- curing the assent of her virtuous daughter-in-law to her propo- ADl PARVA. 321 sals not inconsistent with virtue, then fed Brahmanas and Rishis and numberless guests who arrived on the occasioa." Thus ends the hundred and the fifth Section in the Sam- bhava of the Adi Parva. Section CVI, (Samhhava Parva continued.) Vaisampayana said, " Soon after when the princess of Koshala had her season, Satyavati purifying her daughter- in-law with a bath led her to her sleeping apartments. There seating her upon a luxurious bed, she addressed her, saying, ' O princess of Koshala, thy liusband hath an elder brother who shall this day enter thy womb as thy child. Wait for him tonight without sinking into sleep.' Hearing these words of her mother-in-law, the amiable princess, as she lay on her bed, began to think of Bhisma and the other elders of the Kuru race. Then the Rishi of truthful speech, who had given his promise in respect of Amvika (the eldest of the princesses) in the first instance, entered her chamber while the lamp was burning. The princess seeing his dark visage, his matted locks of copper hue, his blazing eyes, his grim beard, closed her eyes in fear. The Risiii, however, from desire of accomplishing his mother's wishes, united himself with her. But the latter, struck with fear, opened not her eyes even once to look at him. And when Vyasa came out he was met by his mother. And she asked him, 'Shall the princess have an accomplished son ?' Hearing her he replied, 'The son the princess shall bring forth will be equal in might unto ten thousand Elephants. He will be an illustrious royal sage, possessed of great learning- and intelligence and energy. The high-souled one shall have in time a century of sons. But from the fault of his mother he shall be blind.' At these words of her son, Satyavati said, '0 thou of ascetic wealth, how can one that is blind become a monarch worthy of the Kurus ? How can one that is blind become the protector of his relatives and family, and the glory of his father's race ? It behoveth thee to give another king unto the Kurus ! ' Saying ' So be it, ' Vyasa went away. 41 S22 MAHABHARATA. And the first princess of KoBhaia in due time brought forth a blind son. " Soon after Satyavati, O thou suppressor of the foe, summoned Vyasa, after having procured the assent of her daughter-in-law. Vyasa came according to his promise, and approached, as before, the second wife of his brother. And Amvalika beholdino; the Rishi became pale with fear. And, O Bharata, beholding her so afflicted and pale with fear, Vyasa addressed her and said, 'Because thou hast been pale with fear at sight of my grim visage, therefore shall thy child be pale in complexion. And, O thou of handsome face, the name also of thy child shall be Fandu (the pale). ' Saying this, the illustrious and best of Rishis came out of her cham- ber. And as he came out, he was met by his mother who asked him about the would-be child. The Rishi told her that the child would be of pale complexion and known by the name of Paudu. Satyavati again begged of the Rishi another child, and the Rishi told her in reply, 'So he it.' Amvalika then, when her time came, brought forth a son of pale com- plexion. Blazing with beauty, the child was endued with all auspicious marks. Indeed, it was this child Avho afterwards became the father of those mighty bowmen — the Pandavas. " Sometime after, when the eldest of Vichittra-virya's wives again liad her season, she was solicited by Satyavati to approach Vyasa once more. Possessed of beauty like unto a daughter of the celestials, the princess refused to do her mother-in-law's bidding, remembering the grim visage and strong odor of the Rishi. She, however, sent unto him, a maid of hers, endued with the beauty of an Apsara and deck- ed in her own ornaments. And Avhen Vyasa arrived, the maid rose up and saluted him. And she waited upon him respectfully and took her seac near him when asked. And, 0 king, the great Rishi of rigid vows was well pleased with her. And when he rose up to go away, he addressed her and said, ' Amiable one, thou shalt no longer be a slave. Thy child also shall be greatly fortunate atid virtuous, and the foremost of all intelli- gent men on earth.' And, O king, the son thus begotten upon her by Krishna-Dwaipayana was afterwards known by the name ADIPAKVA. 323 of Vidura. He was thus the brother of Dhrita-rashtra and of the illustrious Pandu. And Vidura was free from desire and passion^and conversant with the rules of government, and was the god of justice born on earth under the curse of the illustrious Rishi Mandavj'a. And Krishna-Dvvaipayana, when he met his mother as before, informed her how he was deceived by the eldest of the princesses and how he had begotten a sou upon a Sudra woman. And having spoken thus unto his mother, the Rishi disappeared in her sight. "Thus were born, in the field (wives) of Vichittra-virya, even from Dwaipayana, those sons of the splendour of celes- tial children and expanders of the Kuru race. " Thus ends the hundred and sixth Section in the Sambhuva of the Adi parva. Section CVII. ( Sambhava Parva continued.) Janamejaya said, "What did the god of justice do for which he was cursed ? And who was the Brahmana ascetic from who3e curse tlie god had to be born in the Suura caste ?" Vaisampayana said, " There was a Brahmana known by the name of Mandavya. He was conversant with all duties and was devoted to religion, truth, and asceticism. That great ascetic used to sit at the entrance of his asylum at the foot of a tree, with his arms ui)raised in the observance of the vow of silence. And as he had sat there for years and years together, one day there came into his asylum a number of robbers ladeu with spoil. And, O thou bull of the Bhurata race, those robbers were then being pursued by a sui)erior body of the guardians of the peace. And the thieves entering that asylum hid their booty there, and in fear concealed them- selves thereabouts before the guards came. But scarcely had they thus concealed themselves, the constables in pursuit: came into the spot. Tiie latter, observing the Rishi sitting under the tree, questioned him, 0 king, saying, 'O thou best of Brahmanus, which way have the thieves taken? Point it out to us so that we may follow it without loss of time.' Thus 324 MAHABHARATA. questioned by the guardians of the peace, the ascetic, 0 king, said not a word, good or bad, in reply. The officers of the king, however, in searching that asylum soon discovered the thieves concealed thereabouts together with the plunder. Upon this their suspicions fell upon the Muni, and accordingly they seized him with the thieves and brought him before the king. The king sentenced him to be executed along with his supposed associates. And the officers, acting in ignorance, carried out the sentence by impaling the celebrated Rishi. And having impaled him, they went to the king with the booty they had recovered. But the virtuous Rishi, though impaled and kept without food, remained in that state for a long time without dying. And the Rishi by his ascetic power not only preserved his life but summoned other Rishis to the scene. And they came there in the night in the form of birds, and beholding him engaged in ascetic meditation though fixed on that stake, they became plunged in grief. And telling that best of Brah- manas who they were, they asked him saying, 'O Brahmana, we desire to know Avhat hath been thy sin for which thou hast thus been made to suffer the tortures of impalement.' " Thus ends the hundred and seventh Section in the Sam- bhava of the Adi Parva. Section CVIII. {Samhhava Pdrva continued. ) Vaisampayana said, " Thus asked, that tiger among Munis then answered those Rishis of ascetic wealth, ' Whom shall I blame for this ? In fact, none else (than my own self) hath offended against me !' After this, 0 monarch, the officers of justice seeing him alive informed the king of it. The latter hearing what they said, and having consulted with his advisers, came to the place and began to pacify the Rishi fixed on the stake. And the king said, 'O thou best of Rishis, I have offended against thee in ignorance. I beseech thee, pardon me for the same. It behoveth thee not to be angry with me.' Thus address- ed by the king, the Muni was pacified. And beholding him free from wrath, the king took him up with the stake and endea- ADI PARVA, 325 voiired to extract it from liis body. But not succeedino; there- in, he cut it off at the point just outside the body. The Mu- ni with a portion of the stake within his body walked about, and in that state practised the austerest penances and con- quered numberless regions unattainable by others. And for the circumstance of a part of the stake beinor within his body, he came to be known in the three worlds by the name of Ani-mandavya (Mandavya with a stake within). And one day that Brahmana acqaiuted with the highest truths of religion went unto the abode of the god of justice. And beholding there the god seated on her throne, the Rishi reproached him and said, ' What, pray, is that sinful act committed by me unconsciously, for wiiich I am bearing this punishment ? 0 tell me soon, and behold the power of my asceticism !' " The god of justice, thus questioned, replied, saying, *0 thou of ascetic wealth, a little insect Avas by thee once pierced with a blade of grass. Thou bearest now the consequence of that act. As, O Rishi, a gift, however small, multiplieth in respect of its religious merits, so a sinful act multiplieth in respect of the woe it bringeth in its train.' Hearing this, Ani- mandavya asked, ' 0, tell me truly when was this act commit- ted by mo.' Told in reply by the god of justice that he had committed it when a child, tlie Rishi said, ' That shall not be sin which may be done by a child up to the twelfth year of his age from birth. The shastras shall not recognise it as sin- ful. The punishment thou hast inflicted on me for such a venial offence hath been di8i)roportionate in severity. The kill- ing of a Brahmana involves a sin that is heavier than the kill- ing of any other living being. Thou shalt, therefore, O god of justice, have to be born among men even in the Sudra order ! And from this day, I establish this limit in respect of the consequences of acts that an act shall not be sinful when committed by one below the age of fourteen years. But when committed by one above that age, it shall be regarded as sin. Valsampayana continued, " Cursed for this fault by that illustrious Rishi, the god of justice took his birth as Vidura 326 MAHABHARATA. •? in the Sudra order. And Vidura was well-skilled in the doc- trines of morality and also of politics and worldly profit. And he was entirely free from covetousness and wrath. Possessed of great foresight and undisturbed tranquillity of mind, Vidura was ever engaged in the welfare of the Kurus." Thus ends the hundred and eighth Section in the Sambhava of the Adi Parva. Section CIX. (Sambhava Pai^a continued.) Vaisampayana said, " Upon the birth of those three child- ren, Kurujangala, Kurukshetra, and the Kurus grew in pros- perity. The E;irtl» began to give abundant harvests and tlie crops also became of good flavour. And the clouds began to pour rain in season and the trees became full of fruits and flowers. And the draught cattle were all happy and the birds and other animals rejoiced exceedingly. And the flowers be- came fragrant and the fruits became well-flavoured. And the cities and towns became filled with merchants and traders and artists of every description. And the people became brave, learned, honest, and happy. And there were no robbers then, nor anybody who was sinful. And it seemed that the golden age had come upon every part of the kingdom. And the people, devoted to virtuous acts, sacrifices, and truth, and regarding each other with love and affection, grew up in pros- perity. And free from ))ride, wrath, and covetousness, thej rejoiced in sports that were perfectly innocent. And the capital of the Kurus, full as the ocean, and teeming with hun- dreds of palaces and mansions, and possessing gates and arches dark as the clouds, looked like a second Amaravati. And men in great cheerfulness sported constantly on rivers, lakes, and tanks, and in fine groves and charming woods. And the southern Kurus in virtuous rivalry with their northern kins- men walked about in the company of Charanas and Rishis crowned with success. And all over that delightful country whose prosperity was thus increased by the Kurns, there were no misers and no women that were widows. And the wells ADIPARVA. 327 and lakes were ever full, and the groves abounded with trees, and the houses and tlie abodes of Brahmanas were all full of wealth. And the whole kingdom was full of festivities. And, O king, virtuously ruled by Bhisma, the kingdom was adorned with hundreds of sacriticial stakes. Aud the wheel of viitue having been set in motion by Bhisma, the country became so delightful that the subjects of other kingdoms learing their homes came to dwell there and increase its population. And the citizens and the people were filled with hope upon seeing the youthful acts of their illustrious princes. And, 0 king, in the houses of the Kuru chiefs as also of the principal citizens, 'Give' and 'Eat' were the words that were constantly heard. And Dhrita-rashtra iind Pandu and Vidnra of great intelligence were from their birth brought up by Bhisma as if they were his own children. And the children having passed through the usual rites of their order devoted themselves to CD VOWS and study. And they grew up into fine youths skilled in the Vedas and all athletic sports. Aud they became well skilled in exercises of the bow, in horsemanship, in encount- ers with the mace, sword, and shield, in the manngcment of elephants in battle, and the science of morality. And well- read in history and the Puranas and various branches of learn- ing, and acquainted with the truths of the Vedas and the Vedangas, the knowledge they acquired was veisatile and deep. And Pandu possessed of great prowess excelled all men in the science of the bow, while Dhrita-rashtra excelled all in personal strength ; while in the three worlds there was no one equal to Viduia in devotion to virtue iind knowledge of the dictates of morality. And beholding the restoration of the extinct line of Shantanu, the saying became current in all countries, viz, that among mothers of heroes, the daughters of the king of Kashi were the first ; that among countries Kuru-jangala was the first ; that among virtuous men, Vidura was the first ; and that among cities Hastiuapore was the first. Pandu became king, for Dhrita-rashtra owing to his blindness, and Vidura his birth in a Surlra woman, obtained not the kingdom. One day Bhisma, the foremost of those acquainted with the duties of statesmanship aud dictates of morality, 328 MAHABHARATA, properly addressing Vidura conversant with the truths of religion and virtue, said as follows.' " And so ends the hundred and ninth Section in the Sam- bhava of the Adi Parva. Section CX. {Samhhava Parva eontinued.) " Bhisma said, 'This our celebrated race, resplendent with every virtue and accomplishment, hath all along exercised sovereignty over all other monarchs on earth. Its glory main- tained and itself perpetuated by many virtuous and illustrious monarchs of old, the illustrious Krishna (Dwaipayana), Satya- vati, and myself have raised ye (three) up, inorder that it may not be extinct. And it behoveth myself and thee also to take such steps that this our dynasty may expand again as the sea. It hath been heard by me that there are three maidens, wor- thy of being allied to our race. One is the daughter of (Sura- sena of ) the Yadava race ; the other is the daughter of Suva- la; and the third is the princess of Madra. And, 0 son, these maidens are, therefore, all of pure birth. Possessed of beauty and pure blood, they are eminently fit for alliances with our family. 0 thou foremost of intelligent men, I think we should choose them for the growth of our race. Tell me what thou thinkest.' Thus addressed, Vidura replied, 'Thou art our father and thou too art our mother ! Thou art our res- pected spiritual instructor ! Therefore do thou that which may be best for us in thy eyes !' " Vaisampayana continued, " Soon after Bhisma heard from the Brahmanas that Gandhari the amiable daughter of Suvala having worshipped Hara (Siva) had obtained from that deity the boon that she should have a century of sons. Bhisma the grand-father of the Kurus having heard this, sent messengers unto the king of Gandliara (proposing Dhrita-rashtra's mar- riage with Gandhari. ) King Suvala hesitated at first on account of the blindness of bride-groom. But taking into con- sideration the blood of the Kurus, their fame and behaviour, he gave his virtuous daughter unto Dhrita-rashtra. And the ADl PARVA. 329 cliaste Gandhari 1 arning that Dhrita-rnshtra was blind and that her parents had consented to wed her with him, from love and respect for her future husband bandaged her own eyes with cloth gathered into many folds. Then Sakuni, the son of Suvala, bringing unto the Kurus his sister endued with youth and beauty, formally gave her away unto Dhrita-rashtra, And Gandhari was received with great respect and the nup- tials were celebrated with great pomp under Bhisma's direc- tions. And the heroic Sakuni after having bestowed his sister along with many valuable robes, and liaving received Bhisma's adorations, returned to his own city. And, O thou of the Bharata race, the beautiful Gandhari gratified all the Kurus by her behaviour and respectful attentions. And Gandhari, ever devoted to her husband, gratified her superiors by her c^oocl conduct ; and chaste as she was, she never referred, even by words, to men other than her husband or such superiors." Thus ends the hundred and tenth Section in the Sambhava of the Adi Parva. Section CXI, ( Sdmhhava Parva continued. ) Vaisampayana continued, " There was amongst the Yada- vas a chief of name Shura. He was the father of Vasudevn. And he liad a daughter called Pritha, who in beauty was un- rivalled on earth. And, O thou of the Bharata race, Shura, always truthful in speech, gave from friendship this his first- born daughter unto his childless cousin and friend the illustri- ous Kunti-bhoja— the son of his paternal aunt— pursuant to former promise. And Pritha in the house of her adoptive father was engaged in looking after the duties of hospitality to Brahmanas and other guests. One day she gratified by her attentions the terrible Brahmana of rigid vows, known by the name of Durvasa and who was well-acquainted with the hid- den truths of morality. And gratified with her respectful attentions, the Rishi, anticipating by his spiritual power the future season of distress (consequent upon the curse to be pro- liounced upon Pandu for his unrighteous act of slaying a deer . 42 330 MAHABHARATA, while coupling with its mate) imparted to her a formula of invocation for summoning any of the celestials she liked for giving her children. And the Rishi said, 'Those celestials that thou shalt summon by this mantra shall certainly ap- proach thee and give thee children.' Thus addressed by the Brahmana, the amiable Kunti (Pritha) became curious, and in her maiden-iiood summoned the god Arka (Sun). And as soon as she pronounced the mantra, she beheld that effulgent deity — that beholder of everything in the world — approach- ing her. And beholding that extraordinary sight, the maiden of faultless features was overcome with surprise. But the god Vivaswan approaching her said, ' Here I am, O black-eyed cirl 1 Tell nxe what I am to do for thee !' " Hearing this, Kunti said, 'O thou slayer of the foe, a certain Brahmana gave me this formula of invocation as a boon. O lord, I have summoned thee only to test the efficacy of that formula. For this offence I bow to thee for thy grace. A woman, whatever her offence, always deserveth pardon.' Surya replied, 'I know that Durvasa hath granted thee this boon. But cast off thy fears, timid maiden, and grant me thy embraces. Amiable one, my approach cannot be futile. It must bear fruit. Thou hast summoned me. If it be for no- thing, it shall certainly be regarded as thy fault.' " Vaisampayana continued, " Vivaswan thus spake unto her many things with a view to allay her fears. But, 0 Bharata, the amiable maiden, from modesty and fear of her relatives, consented not to grant his request. And, 0 thou bull of the Bharata race, Arka addressed her again and said, '0 princess, for my sake, it shall not be sinful in thee to grant my wish.' Thus speaking unto the daughter of Kunti-bhoja, the illustri- ous Tapana — the illuminator of the universe — gratified his wishes. And from this connection Avas immediately born a son known all over the world as Kama, encased in natural armour and with face brightened by ear-rings. And the heroic Kama was the |rst of all wielders of weapons, blessed with good fortune, and endued with the beauty of a celestial child. And after the birth of this child, the illustrious Tapana granted unto Pritha iier maiden-hood and ascended to heaven. And the princess ADl PARVA. 331 of the Vrishni race, beholding with sorrow that son born of her, reflected intently upon what was then best for her to do. And from fear of her relatives she resolved to conceal that evidence of her frailty. And she cast her offspring endued with great physical strength into the water. Then the well- known husband of Radha, of the Suta caste, took up the child thus cast into the water, and with his wife brought him up as their own son. And Radha and her husband bestowed on him the name of Vasu-se7ia (born with wealth) because he was born with a natural armour and ear-rings. And endued as he was with great strength, as he grew up he became skill- ed in all weai-ons. Possessed of great energy, he used to adore the Sun until his back was heated by his rays (i, e. from dawn to mid-day) ; and during his hours of Avorship, there was nothing on earth that the heroic and intelligent Vasu-sena would not give unto the Brahmanas. And Indra desirous of beneSting his own son Falguni (Arjuna), assuming the form of a Brahmana, approached Vasu-sena on one occasion and asked of him his natural armour. Thus asked, Kama took off his natural armour, and joining his hands in reverence gave it unto Indra in the guise of a Brahmana. And the chief of the celestials accepted the gift and was exceedingly gratified with Kama's liberality. He therefore gave unto him a fine javelin, saying, 'That one (and one only) among the celestials, the Asuras, men, the Gandharvas, the Nagas, and the Raksh- asas, whom thou desirest to conquer, shall by this javelin be certainly slain.' " 'The son of Sui-ya was before this knoAvn by the name of Vasu-sena. But since he cut off his natural armour, he came to be called Kama (the cutter or peeler of his own cover.) " Thus ends the hundred and eleventii Section in the Sani- bhava of the Adi Parva. S.ECTI«>K CXII ( Sambhitra Parva continued. ) Vaisampayaua said, " The large-eyed daughter of Kunti- bhoja — Pritha by name, was endued with beauty and every accomplishment. Of rigid vows, she was devoted to virtue, and possessed every good quality. But though endued with beauty and youth and every womanly attribute, yet it so hap- pened that no king asked for her hand. Her father Kuntr- bhoja, seeing this, invited, 0 best of monarchs, the princes and kinors of other countries and desired his daughter to elect her husband from among his guests. The intelligent Kuuti enter- ing the amphitheatre beheld Pandu — the foremost of the Bha- ratas — that tiger among kings — in that concourse of crowned heads. Proud as the lion, broad-chested, bull-eyed, endued with great strength, and out-shining in splendour all other inonarchs, he looked like another Indra in that royal assem- blage. And the amiable daughter of Kunti-bhoja, of faultless feature?, behholding Pandu — that best of men — in that assem- bly, became very much agitated. And advancing with mo- desty, all the while quivering with emotion, she placed the nuptial garland round Pandu's neck. The other monarchs, seeing Kunti choose Pandu for her lord, returned to their res- pective kingdoms on elephants, horses, and cars, as they came. Then, O king, the bride's father caused the nuptial rites to be performed duly. The Kuru prince, blessed with great good fortune, and the daughter of Kunti-bhoja, formed a couple like Maghavan and Paulomi (tiie king and queen of the celestials). And, O thou best of Kuru monarchs, king Kunti-bhoja, after the nuptials were over, presented his son- in-law with much v/ealth and sent him back to his capital. Then the Kuru prince Pandu, accompanied by a large force bearing various kinds of banners aud penons, and eulogised by Brahm'anas and great Rishis pronouncing benedictions, reached his capital. And arrived at his own palace, he estab- lished his queen therein. " Thus ends the hundred and twelfth Section in the Sam- bhava of the Adi Parva. Section CXIII, ( Samhhava Parva continued. ) Vaisampayana continued, "Sometime after, Bhisma the in- telligent son of Shantanu set his heart upon marrying Pandii, to a second wife. And accompanied by an army composed of four kinds of force, and also by aged councillors and Brahma- nas and great Rishis, he went to the capital of the king of Madra. And that bull of the Valhikas — the king of Madra — hearing that Bhisma had arrived, v/ent out to receive him. And having received him Avith respect, he caused him to enter his palace. And arrived there, the king of Madra gave unto Bhisma a white carpet for seat, water for washing his feet, and the usual oblations of various ingredients indicative of respect. And when he was seated at his ease, the king asked him the reason of his visit. Then Bhisma — the supporter of the dignity of the Kurus — addressed the king of Madra and said, 'O thou oppressor of all foes, know that I have come for the hand of a maiden. It hath been heard by us that thou liast a sister named Madri celebrated for her beauty and en- dued with every virtue. I Avould choose her for Pandu. Thou art, 0 king, every way worthy of an alliance with us, and we also are Avorthy of thee ! Reflecting upon all this, O king of Madra, accept us duly.' The ruler of Madra, thus addressed by Bhisma, then replied, 'To my mind, there is none else than one of thy family a better one to make alliance with. But there is a custom in our family acted upon by our ances- tors, which, be it good or be it evil, I am incapable of trans- gressing. It is well-known, and therefore is known to thee as well, I doubt not. Therefore, it is not proper for thee to tell me, — Bestow thy sider. — The custom to which I allude is our family custom, That with us is virtue and wortliy of observance. It is for this only, O thou slayer of all foes, I cannot give thee any assurance in the matter of thy request.' Hearing this, Bhisma answered the king of Madra, saying, ' 0 king, this, no doubt, is virtue. The Self-create himself hath said it. Thy ancestors have observed the cuetum, There 334 MAHABHARATA. 13 no fault to find with it. It is also well-known, 0 Sha- lya, that this custom in respect of family dignity hath the approval of the wise and the good.' Saying this, Bhisma of great energy, gave unto Shalya much gold both coined and uncoined, and precious stones of various colors by thousands, and elephants and horses, and cars and much cloth and many ornaments, and gems and pearls and corals. And Shalya accepting with a cheerful heart those precious gifts then gave away his sister decked in ornaments unto that bull of the Kuru race. Then the wise Bhisma, the son of the ocean- going Ganga, rejoiced at the issue of his mission, and taking Madri with him, returned to the Kuru capital named after the elephant. " Then selecting an auspicious day and moment as indicat- ed by the wise for the ceremony, king Pandu was duly united ■with Madri. And after the nuptials were over, the Kuru king established his beautiful bride in handsome apartments. And, O king of kings, that best of monarchs then gave liim- self up to enjoyment in the company of his two wives as best lie liked and to the limit of his desires. And after thirty days had elapsed, the Kuru king, O monarch, started from his capi- tal for the conquest of the world. And after reverentially saluting and bowing to Bhisma and other elders of the Kuril race, and with adieus to Dhrita-rashtra and others of the family, and obtaining their leave, he set out on liis grand campaign, accompanied by a large force of elephants, horses, and cars, and well-pleased with the blessings uttered by all around and the auspicious rites performed by the citizens for his success. And Pandu, accompanied by such a strong force marched against various foes. And that tiger among men — that spreader of the fame of the Kurus — first subju- gated the robber tribes of Dasharna. He next turned his army composed of innumerable elephants, cavalry, infantry^ and chariots, with standards of various colors, against, Dhir- glia — the ruler of the kingdom of Maghadha— who, proud of his strength, had offended against numerous monarchs. And attacking him in his capital, Pandu slew him there, and took everything in his treasury and also vehicles and draught ani^ ADI PARVA, 335 Bials without number. He then marched into Mithila and subjugated the Videhas. And then, O thou bull among men, Pandu led his army against Kasi, Sumbha, and Pundra, and by the strength and prowess of his arms he spread the fame of the Kurus. And Pandu — that oppressor of all foes — like unto a mighty fire whose far-reaching flames were represented by his arrows, and splendour by his weapons, began to consume all kings that came in contact with him. And these with their forces, being vanquished by Pandu at the head of his, were made the vassals of the Kurus. And all the kings of the world, thus vanquished by him, regarded him as the one only hero on earth even as the celestials regard Indra in heaven. And the kings of the earth with joined palms bowed to him and waited on him wiih presents of various kinds of gems and wealth — precious stones and pearls and corals, and much gold and silver, and first-class kine and handsome horses and fine cars and elephants, and asses and camels and buffaloes, and goats and sheep, and blankets and beautiful hides, and car- pets made of the skin of the Eanku deer. And the king of Hastinapore accepting those offerings retraced his steps to- wards his capital to the great delight of his subjects. And the citizens and others filled with joy, and kings and minis- ters, all began to say, ' O the fame of the achievements of Shantanu, that tiger among kings, and of the wise Bharata, that was about to die, hath been revived by Pandu. They who^ before robbed the Kurus of both territory and wealth have been by Pandu — that tiger of Hastinapore — subjugated and made to pay tribute !' And all the citizens with Bhisma at their head went out to receive tlie victorious king. They did not proceed far when they saw the attendants of the king lad- en with much wealth. And the train of various conveyances laden wdth all kinds of wealth, and of elephants, horses, cars, kine, camels, and other animals, was so long that they saw not its end. Then Pandu — the sweller of Kausalya's joy beholding his father Bhisma worshipped his feet and salut- ed the citizens and others as each deserved. And Bhisma too embracing his son who had returned victorious after o-rind- ing many hostile kingdoms, wept tears of joy. And Paudu 336 MAHABHARATA. then instilling joy into the hearts of his people with flourish of trumpets and conches and kettle-drums, entered his capital. " Thus ends the hundred and thirteenth Section in the Sam- bhava of the Adi Parva. Section CXIV. (Samhhava Parva continued.) Vaisampayana suid, " Pandu then, at the command of Dhrita-rashtra, offered the wealth he had acquired by the prowess of his arms to Bhisma, their grand-mother Satyavati, and their mothers, the princesses of Koshala. And he sent a portion of his wealth to Vidura also. And the virtuous Pandu gratified his other relatives also with similar presents. Then Satyavati and Bhisma and the Koshala princesses were all gratified with the presents Pandu made out of the acquisitions of his prowess. And Amvalika in particular, upon embracing her son of incomparable prowess became as glad as the queen of heaven upon embracing Jayanta. And with the wealth acquired by that hero, Dhrita-raslitra performed five great sacrifices that were equal unto an hundred great horse-sacri- fices, in all of which the offerings to Brahmanas were by hundreds and thousands. " A little while after, 0 thou bull of the Bharata race, Pandu who had achieved a victory over sloth and lethargy aocompanied by his two wives Kunti and Madri retired into the woods. Leaving liis excellent palace with its luxurious beds, he become a permanent inhabitant of the woods devoting the whole of his time to the chase, of the deer. And fixing his abode in a delightful and hilly region overgrown with huge shal trees, on the southern slope of the Himavat mountains, he roamed about in perfect freedom. The liandsome Pandu in the midst of his tAvo wives wandered in those woods like Airavata in the midst of two she-elephants. And the dwell- ers of those woods beholding the heroic Bharata prince in the company of his wives, armed with sword, arrows, and bow, encased in his beautiful armour, and skilled in all excellent weapons, regarded him as a very god wandering amongst them, ADI PARVA. 337 And at the command of Dhrita-raslifra, people were busy in supplying Pandu in his retirement with every object of pl-easure and enjoyment. " Meanwhile the son of the ocean-going Ganga heard that king Devaka had a daughter endued with youth and beauty and begotten upon a Sudra wife. Bringing her from her father's abode, Bhisma married her to Vidura of great wis- dom. And the Kuru prince Vidura begot upon her many children like unto himself in accomplishments. " Thus ends the hundred and fourteenth Section in the Sam- bhava of the Adi Parva. Section CXV. (Samhhava Parva continued.) Vaisampayana said, " Meanwhile, O Janamejaya, Dhrita- rashtra begat upon Gandhari an hundred sons, and upon a Vaisya wife another besides these hundred. And Pandu had by his two wives Kunti and Madri five sons who were greafc charioteers and who were all begotten by the celestials for the perpetuation of the Kuru line. " Janamejaya said, " O thou best of Brahmanas, how did Gandhari bring forth these hundred sons and in how many years ? What were also the periods of life alloted to each ? How did Dhrita-rashtra also beget another son in a Vaisya wife ? How did Dhrita-rashtra behave towards his loving, obedient, and virtuous wife Gandhari ? How were also begot- ten the five sons of Pandu — those mighty charioteers — even though Pandu himself laboured under the curse of the great Rishi (he slew) ? O thou of ascetic wealth and great learn- ing, tell me all this in detail, for my thirst of hearing every- thing relating to my own ancestors hath not been slaked. " Vaisampayana said, " One day Gandhari entertained with respectful attention the great Dwaipayana who came to her abode exhausted Avith hunger and fatigue. Gratified with Gandhari's hospitality, the Rishi gave her the boon she asked, viz, that she should have a century of sons each equal unto her lord in strength and accomplishments. Sometime after, 43 SS8 MAHABHARATA, Gandhari conceived., Slie bore the burden in her womb for two long years without being delivered. And she was greatly afflicted at this. It was then that she heard that Kunti had brought forth a son whose splendour was like unto the morn- ing sun. Anxious that in her own case the period of gesta- tion had been so long, and deprived of reason by grief, with great violence she struck her womb without the knowledge of her husband. And thereupon came out of her womb, after two years' growth, a hard mass of flesh like unto an iron ball. When she was about to throw it away, Dwaipayana learning everything by his spiritual powers, promptly came there, and that first of ascetics beholding that ball of flesh addressed the daughter of Suvala and said, 'What hast thou done ?' Gan- dhari without endeavouring to disguise her feelings, addressed the Rishi and said, ' Having heard that Kunti had brought forth a son like unto Suryd himself in splendour, I struck in grief at my womb. Thou hadst, O Rishi, granted me the boon that I should have an hundred sons. But here is only a ball of flesh for those hundred sons.' Vyasa then said, 'Daughter of Suvala, it is even so. But my words can never be futile. I have not spoken an untruth even in jest. I need not speak of other occasions. Let an hundred pots full of clarified butter be brought instantly, and let them be placed at a concealed spot. In the meantime, let cool water be sprinkled upon this ball of flesh.' " Vaisampayana continued, "That ball of flesh then, sprinkled over with water, became, in time, divided into an hundred and ons parts, each about the size of the thumb. These were then put into those pots full of clarified butter that had been placed at a concealed spot, and were watched with care. The illustrious Vyasa then said unto the daughter of Suvala that she should open the covers of the pots after full two years. And having said this, and made those arrangements, the wise Dwaipayana went to the Himavat mountains for devoting himself to asceticism. " Then, in time, king Diiryodhana was born from among those pieces of the ball of flesh that had been deposited in those pots. According tc the order of birth, king Yudhish- ADIPARVA. 839 tliira was the eldest. The news of Diiryo'^hana's birth was carried to Bhisma and the wise Vidura. The day that the haughty Duryodhana was born was also the birth-day of Bhi- ma of mighty arms and great prowess. " As soon as Duryodhana was born he began to cry and bray like an ass. And hearing that sound, the asses, vultures, jackals, and crows uttered their respective cries responsively. Violent winds began to blow, and there were fires in various directions. Then king Dhrita-rashtra in great fear summoning Bhisma, and Vidura, and other well-wishers and all the Kurus, and numberless Brahmanas, addressed them and said, 'The eldest of the princes, Yudhish-thira, is the perpetuator of our line. By virtue of his birth he hath acquired the kingdom. We have nothing to say to this. But shall this my son born after him become king ? Tell me truly what is lawful and right under these circumstances.' As soon as these words were spoken, O Bharata, jackals and other carnivorous animals began to howl ominously. And marking those frightful omens all around, the assembled Brahmanas and the wise Vidura re- plied, 'O king, O thou bull among men, when these frightful omens are noticeable at the birth of thy eldest son, it is evi- dent that he shall be the exterminator of thy race. The pros- perity of all dependeth on his abandonment. Calamity there must be in keeping him. O king, if thou abandonest him, there remain yet for thee nine and ninety sons ! If thou desirest the good of thy race, abandon him, O Bhai'ata ! O king, do good to the world and thy own race by casting off this one child of thine ! It hath been said that the individual shoukl be cast off for the sake of the family ; that the family should be cast off for the sake of the village ; that the village may be abandoned for the sake of the whole country ; and that the earth itself may be abandoned for the sake of the soul.' When Vidura and those Brahmanas had said so, king Dhrita-rashtra from affection for his son had not the heart to follow that advice. Then, O king, within a month, were born a full hundred sons unto Dhrita-rashtra and a daughter also in excess of this hundred. And during the time when Gandhari was in a state of advanced pregnancy, there was a 340 MAHABHARATA. maid-servant of the Vaisya class who used to attend on Phrita- rashtra. During that year, O king, was begotten upon her Iby the illustrious Dhrita-rashtra a son endued with great intelligence who was afterwards named Yuyutshu. And be- cause he was begotten by a Kshatriya upon a Vaisya woman, he came to be called a Karana. " Thus were born unto the wise Dhrita-rashtra an hundred sons who were all heroes and mighty charioteers, and a daughter over and above the hundred, and another son Yuyut- shu of great energy and prowess begotten upon a Vaisya woman. " So ends the hundred and fifteenth Section in the Sam- bhava of the Adi Parva. Section CXVI. ( Samhhava Parva continued. ) Janamejaya said, " O sinless one, thou hast narrated to me from the beginning all about the birth of Dhrita-rashtra's hundred sons owing to the boon granted by the Kishi. But thou hast not told me as yet any particulars about the birth of a daughter. Thou hast merely said that over and above the hundred sons, there was another son named Yuyutshu beo-otten upon a Vaisya woman, and a daughter. The great Bishi Vyasa of immeasurable energy had said unto the daugh- ter of the king of Gandhara that she would become the mother of an hundred sons. Illustrious one, liow is it that thou sayest, Gandhari had a daughter over and above her hundred sons ? If the ball of flesh had been distributed by the great Rishi only into an hundred parts, and if Gandhari did not conceive on any other occasion, how then was Dush- shala born ? Tell me this, O Rishi ! My curiosity hath been great. " Vaisampayana said, " 0 thou descendant of the Pandavas, thy question is just, and I will tell you how it happened. The illustrious and great Rishi himself, by sprinkling water over that ball of flesh, began to divide it into parts. And as it was being divided into parts, the nurse began to take them ud ADl PARVA. 341 and put them one by one into those pots filled with clarified butter. While this process Avas going on, the beautiful and chaste Gandhari of rigid vows realising the affection that one feeleth for a daughter began to think in her mind, 'There ia no doubt that I shall have an hundred sons. The Muni hath said so. It can never be otherwise. But I should be very happy if a daughter were born unto me over and above these hundred sons and junior to them all. My husband then may attain to those worlds that the possession of daughter's sons conferreth. Then again, the affectioii that women feel for their sons-in-law is great. If therefore I obtain a daughter over and above my hundred sons, then, surrounded by sons and daughter's sons, I may feel supremely blest. If I have ever practised ascetic austerities, if I have ever given in charity, if I have ever performed the homa (through the in- strumentality of Brahmanas), if I have ever gratified my su- periors by respectful attentions, then (as the fruit of these acts) let a daughter be born unto me !' All this while that illustrious and best of Rishis, Krishna-Dwaipayana himself waa dividing the ball of flesh ; and counting a full hundred of the parts, he said unto the daughter of Suvala, 'Here are thy hundred sons. I did not speak aught unto thee that was false. Here however is one part in excess of hundred intended for giving thee a daughter's son. This part shall expand into an amiable and fortunate daughter, as thou hast desired.' Then that great ascetic bringing another pot full of clarified butter, put the part intended for a daughter into it. " Thus have I, 0 Bharata, narrated unto thee all about the birth of Dush-shala. Tell me, O sinless one, what more I am now to narrate. " Thus ends the hundred and sixteenth Section in the Sam- bhava of the Adi Parva. Section CXVII. (Samhhava Pdrva continued. ) Janamejaya said, "Recite, O Brahmana, the nameg of Dhrlta-rashtra's sons according to the order of their births. " Vaisampayana said, " Their names, O king, according to the order of birth, are Duryodhana, Yuyutshii, and Dush- shashana : Dush-saha, Dush-shala, Jalasandha, Sama, Saha; Vinda, and Anuvinda ; Dad-dharsha, Suvahu, Dushpradhar- ehana, Durmarshana, and Diirmukha ; Diishkarna, and Kama; Vivingsati, and Vikarna, Sliala, Satwa, Sulochana, Chittra, and Upachittra, Chitraksha, Charuchitra, Sarasana ; Durma- da, and Durvigaha, Vivitshn, Vikatanana ; Urna-nava, and Simava, then Nandaka, and Upanandaka ; Chitra-vana, Chit- travarma, Suvarma, Darvilochana; Ayovahu, Mahavahu, Chitranga, Chittra-kundala ; Bhima-vega, Bhima-vala, Balaki, Bala-vardhana, XJgrayudha ; Bhima, Kama, Kanakaya, Drida- yudha, Dhrida-varma, Dhrida-kshatra, Soma-kirti, Anudara ; Dhrida-sandha, Jarasandha, Satya-sandha, Sada, Suvak, Ugra- srava, Ugra-sena, Senani, Dush-parajaya; Aparajita, Kunda- shayi, Vislialaksha, Duradhara ; Dhrida-hasta, Suhasta, Vata- vega, and Suvarchas ; Aditya-ketu, Vahvashi, Naga-datta, Agra-yayi; Karachi, Krathana, Kundi, Kunda-dhara, Dha- nurdhara ; the heroes Ugra, and Bhima-ratha, Viravahu, Alolupa; Abhaya, and Raudra-karma, and then he called Dhrida-ratha ; Anadhrishya, Kunda-bhedi, Viravi, Dhirgha- lochana; Pramatha, and Pramathi, and the powerful Dhirgha- roma; Dhirgha-vahu, Mahavahu, Vyudoru, Kanakadhaja; Kundashi, and Virajas. Besides these hundred sons, there was a daughter named Dush-shala. All were heroes and Ati-ratJias, and were well-skilled in war. All were learned in the Vedas, and all kinds of weapons. And, 0 king, worthy wives were in time selected for all of them by Dhrita-rashtra after proper examination. And king Dhrita-rashtra, O monarcli, also bes- towed Dush-shala, in proper time and with proper rites, upon Jayadratha (the king of Sindhu). " Thus ends the hundred and seventeenth Section in the Bambhava of the Adi Parva. Section CXVIII. ( Sdmbhava Parva continued. ) ^anamejaya said, "O thou utterer of Brahma, thou hast recited (everything about) the extraordinary births, among men, of the sons of Dhrita-rashtra in consequence of the Rishi's grace. Thou hast also said \Yhat their names were, according to the order of birth. 0 Brahmana, I have heard all these from thee. But tell me now all about the Pan- davas. While reciting the incarnations on earth of the celes- tials, the Asuras, and beings of other classes, thou saidst that the Pandavas were all illustrious and endued with the prowess of gods, and that they were incarnate portions of the celestials themselves. I desire, therefore, to hear all about those beings of extraordinary achievements, beginning from the moment of their births, 0 Vaisampayana, recite thou their achievements. " Vaisampayana said, " O king, one day Pandu, while roam- ing in the woods (on the southern slopes of Himavat) that teemed with deer and wild animals of fierce disposition, saw a large deer that seemed to be the leader of a herd coupling with its mate. Beholding the animals, the monarch pierced them both with five of his sharp and swift arrows winged with golden feathers. O monarch, that was no deer that Pandu struck at, but a Rishi's son of great ascetic merit who was couiDling with his mate in the form of a deer. Pierced by Paudu while engaged in the act of intercourse, he fell down on the earth uttering cries that were human and began to weep bitterl3^ " The deer then addressed Pandu and said, 'O king, even men that are slaves of lust and wrath, and void of reason, and ever sinful, never commit such a cruel act as this ! Individual judgment prevaileth not against the ordinance, the ordinance prevaileth against individual judgment. The wise never sanction anything discountenanced by the or- dinance. Thou art born, O Bharata, in a race that has ever been virtuous. How is it, therefore, that even thou, suffer- 344) . .^ MAHABHARA.TA. ing thyself to be overpowered by passion and wrath, losest thy reason ?' Hearing this, Pandu replied, ' 0 deer, kings behave in the matter of slaying animals of thy species exactlj^ as they do in the matter of slaying foes. It behoveth thee not, therefore, to reprove me thus from ignorance ? Ani- mals of thy species are slain by open or covert means. This, indeed, is the practice of kings. Then why dost thou reprove me ? Formerly, the Rishi Agastya, while engaged in the performance of a grand sacrifice, chased the deer, and devot- ed every deer of the forest unto the gods in general. Thou hast been slain pursuant to usage sanctioned by such precedent. Wherefore reprovest us then ? For his especial sacrifices Agas- tya performed the homa with fat of the deer.' " The deer then said, ' O king, men do not let fly their arrows at even their enemies when the latter are unprepared. But there is a time for doing it ( viz, after declaration of hostilities). Slaughter at such a time is not censurable.' " Pandu replied, 'It is well-known that men slay deer by various effective means, without regarding whether the animals are careful or careless. Therefore, 0 deer, why re- provest thou me?' " The deer then said, ' O king, I do not blame thee for thy having killed a deer, or for the injury thou hast done to me ! But, instead of acting so cruelly, thou shouldst have waited for the completion of my act of intercourse. What man of wisdom and virtue is there that can kill a deer while engaged in such an act? The time of sexual intercourse is agreeable to every creature and productive of good to all. O king, upon this my mate I was engaged in the gratification of my sexual desire. But that effort of mine hath been rendered futile by thee! 0 king of the Kurus, born as thou art in the race of the Pandavas ever noted for white (virtuous) deeds, such an act hath scarcely been fit for thee ! O Bharata, this act must be regarded as extremely cruel, deserving of universal execration, infamous, and sinful, and certainly lead- ing to hell. Thou art acquainted with the pleasures of sexual intercourse. Thou art acquainted also with the teachings of morality and the dictates of duty. Like unto a celestial aa ADIPAHVA. 345 thou art, it behoved the 3 not to do such an act as leadeth to hell ! 0 thou best of kiugs, thy duty is to chastise all who act cruelly, who are engnged in sinful practices, and all who have taken leave of religion, profit, and pleasure, as explained in the Shastras. "What hast thou done, O best of men, in killing me who have done thee no offence ! I am, O king, a Muni that liveth on fruits and roots, though disguised as a deer ! I was living in the woods in peace with all. Thou hast killed me yet, 0 king, for which I will curse thee cer- tainly. Cruel as thou hast been unto a couple of opposite sexes, death shall certainly overtake thee as soon as thou feelest the influence of desire. I am a Muni of name Kimiu- dama, possessed of ascetic merit. I was engaged in sexual intercourse with this deer because my feelings of modesty do not permit me to indulge in such an act in human society. la the form of a deer I rove in tlie deep woods in the company of other deer. Thou hast slain rae without knowing that I am a Brahmana. The sin of having slain a Brahmana shall not, tlierefore, be thine. But, senseless man, having killed me, disguised as a deer, at such a time, thy fate shall certainly be even like mine ! When, having approached thy Avife lustfully, thou art united with her even as I had been with mine, in that very state thou shalt have to go to the world of spirits. And that wife of thine with wliom thou mayst be united in intercourse at the time of thy death shall also follow thee with affection and reverence to the domains of the king of the dead which no one can avoid. Thou hast brought me grief while I was happy. So shall grief come to thee while thou art in happiness.' " Vaisampayana continued, " Saying this, that deer, afflict- ed with grief, gave up life; and Pandu also was plunged iu woe at the sight." Thus ends the hundred and eighteenth Section in the Sam- U Section CXIX. • (Samhhava Parva continued.) Vaisampayana said, " After the death of that deer, king Pandu Avith his Avives was deeply afflicted and wept bitterly. And he exclaimed, 'The wicked, even if born in virtuous families, deluded by their own passions, are overwhelmed with misery as the fruit of their own deeds. I have heard that my father, though begotten by Shantanu of virtuous soul, was cut off while still a youth, only because he had become a slave of lust. In the soil of that lustful king, the illus- trious Rishi Krishna-Dwaipayana himself, of truthful speech, begot me. Son though I am of such a being, with my wicked heart devoted to vice, I am yet leading a wandering life in the woods in the chase of the deer ! Oh, the very gods have forsaken me ! I shall seek salvation now. The great impedi- ments to salvation are the desire to beget children, and the other concerns of the world. I shall now adopt the Brahma- charya mode of life and follow in the imperishable wake of my father ! I shall certainly bring my passions under complete control by severe ascetic penances. Forsaking my wives and other relatives and shaving my head, alone shall I wander over the earth, begging for my subsistence from each of these trees standing here. Forsaking every object of affection. and aver- sion, and covering my body with dust, I shall make the shelter of trees or deserted houses my home. I shall never yield to the influence ■of sorrow or joy, and I shall regard slander and eulogy in the same light. I shall not seek bene- dictions or bows. I shall be in peace with all, and shall not accept gifts. I shall not mock anybody or contract my brows at any one, but shall be ever cheerful and devoted to the good of all creatures. I shall not harm any of the four orders of life gifted with power of locomtion or otherwise, viz, ovi-parous, vivi-parous, worms, and vegetables, but, on the other hand, preserve an equality of behaviour towards all as if they were my own children. Once a day I shall beg of five or ten families at the most, and if I do not succeed in obtain- ADl PARVA. * 347 ing alms, I shall then go without food. I shall rather stinfc myself than beg more than once of the same person. If I do not obtain anything after completing my round of seven or ten houses, moved by covetousness I shall not enlarge my round. Whether I obtain or fail to obtain alms, I shall be equally unmoved like a great ascetic. One loppiug off an arm of mine with an hatchet, and one smearing another witb sandal-paste, shall be regarded by me equalI3^ I shall nob wish prosperity to the one or misery to the other. I shall not be pleased with life or displeased with death. I shall neither desire to live nor to die. Washing my heart of all sins, I shall certainly transcend those sacred rites productive of happiness that men perform in auspicious moments, days, and periods. I shall also abstain from all acts of peliaion and profit and also those that lead to the gratification of the senses. And freed from all sins and snares of the world, I shall be like the wind subject to none. Treading in the path of fearlessness and bearing myself in this way I shall at last lay down my life. Destitute of the power of begetting child- ren, firmly adhering to the line of duty I shall not certainly deviate therefrom in order to tread in the vile path of the world that is so full of misery. Whether respected or disrespect- ed in the world, that man who from covetousness easteth on others a begging look, certainly behaveth like a dog. (Desti- tute as I am of the power of procreation, I sliould not cer- tainly, from desire of offspring, solicit others to give me children.) ' " Vaisampayana continued, " The king having wept thus in sorrow, with a sigh looked at his two wives Kunti and Madri, and addressing them said, 'Let the princess of Koshalai (my mother), Vidura, the king with our friends, the vener- able Satyavati, Bhisma, the priests of our family, illustrious Soma-drinking Brahinanas of rigid vows, and all other elderly citizens depending on us, be all informed, after ^being prepared for it, that Pandu hath retired into the woods to lead a life of asceticism.' Hearing these words of their lord who had fixed his heart upon leading a life of asceticism in the woodS; both Kunti and Madri addressed him iu theae ])roper 248 mahabhara'ta, words : 'O thou bull of the Bharata race, there are many other modes of life which thou canst adopt and in which thou canst undergo the severest of penances along with us thy wedded wives ; in which, for the salvation of thy body (free- dom from re-birth) thou mayst obtain heaven as thy reward, or even become the lord of heaven ! We also, in the company of our lord, and for his benefit, controlling our passions and biddincT farewell to all luxuries shall subject ourselves to the severest austerities. 0 king, O thou of great wisdom, if thou abandonest us, we shall then this very day truly depart from this world.' " Pandu replied, 'If indeed, this your resolve springeth from virtue, then with ye both I shall follow the imperishable path of my father. Abandoning the luxuries of cities and towns, robed in barks of trees, and living on fruits and roots, I shall wander in the deep woods practising the severest of penances. Bathing both morning and evening I shall perform the homa, I shall reduce by body by eating very sparingly and shall wear rags and skins, and bear knotted locks on my head. Exposing myself to both heat and cold and regard- less of hunger and tliirst, I shall reduce my body by severe ascetic austerities. Living in solitude, I shall give m3'self up to contemplation. I shall eat fruits ripe or raw that I may find. I shall offer oblations to the pitris and the gods with speech, water, and fruits of the wilderness. I shall not see, far less harm, any of the dwellers of the woods or any of my relatives, or any of the dwellers of cities and towns. Until I lay down this body, I sliall thus practise the severe ordinances of the Vana-prastka scriptures, always searching for severer ones that they may contain.' " Vaisampayana continued, " The Kuru king having said this unto his wives gave away to Brahmanas the big jewel on his diadem, his necklace of precious gold, his bracelets, bis large ear-rings, his valuable robes, and all the ornaments of his wives. Then summoning his attendants he commanded them saying, 'Return ye to Hastinapore and proclaim unto all that Pandu with his wives hath gone into the woods abandon- ing wealth, desires, happiness, and even sexual appetite.' Then ADIPARVA. S49 those followers and attendants hearing these and other soft words of the king sent forth a loud wail, uttering ' Oh, we are undone !' Then leaving the monarch, with hot tears trick- ling down their cheeks they returned to Hastinapore with speed, carrying that wealth with them (that was to be distri- buted in charity). Then Dhrita-rashtra, that first of men, hearing from them everything that had happened in the woods, wept for his brother. He brooded over his affliction continually, little relishing tlie comfort of beds and seats and dishes. "Meanwhile, the Kuru prince Pandii (after sending away hia attendants), accompanied by his two wives, and eating of fruits and roots, went to the mountains of Naga-shata. He next went to Chaitra-rathd, and then crossed the Kala-kuta. Finally, crossing the Himavat he arrived at Gandhamadana. Protected by Maha-bhutas, Shidhas, and great Rishis, Pandu lived, O king, sometimes on level ground and sometimes on mountain slopes. He then journeyed to the lake of Indra- dyumna, whence crossing the mountains of Hansa-kuta he went to the mountain of hundred peaks and there practised ascetic austerities. " Thus ends the hundred and nineteenth Section in the Sam- bhava of the Adi Parva. Section CXX. (Samhhava Pavva continued.) Vaisampayana said, " Pandu possessed of great energy then devoted himself to asceticism. Within a short time he became the favorite of the whole body of the Shidhas and the Charanas residing there. And, O Bharata, devoted to the service of his spiritual masters, free from vanity, with mind imder complete control and the passions fully subdued, the prince, becoming competent to enter heaven by his own energy, attained to great (ascetic) prowess. Some of the Rishis would call him brother, some friend, while others cherished him as their son. And, O thou bull of the Bharata race, having acquii-ed after a long time great ascetic merit coupled with 350 MAHABHARATA, complete sinlessness, Pandu became even like a BrahmarsM (though he was a Kshatriya by birth). " On a certain day of the new moon, the great Rishis of rigid vows assembled together, and desirous of beholding Brahma were on the point of starting on their expedition. Seeing them about to start, Pandu asked those ascetics, sa}ing, 'Ye first of eloquent men, where shall ye go ?' The Rishis answered, 'There will be a great gathering today, in the abode of Brahma, of celestials, Rishis, and Pitris. Desirous of behold- ing the Self-create we shall go there today.' " Vaisampayana continued, " Hearing this, Pandu rose up suddenly, desirous of visiting heaven along with the great Rishis. Accompanied by his two wives, Avhen he was on the point of following the Rishis in a northerly direction from the mountain of hundred peaks, those ascetics addressed him, say- ing, 'la our northward march, while gradually ascending the king of mountains, we have seen on its delightful breast many regions inaccessible to ordinary mortals ; retreats also of the gods, Gandharvas, and Apsaras, with palatial mansions by hundreds clustering thick around and resounding with the sweet notes of celestial music ; the gardens of Kuvera laid out on even and uneven grounds ; banks of mighty rivers, and deep caverns. There are many regions also on those heights that are covered with perpetual snow and are utterly destitute of vegetable and animal existence. In some places the down- pour of rain is so heavy that they are perfectly inaccessible and incapable of being utilised for habitation. Not to speak of other animals, even winfred creatures cannot cross them. The only thing that can go there is air, and the only beings, Sidhas and great Rishis. How shall these princesses ascend those heights of the king of mountains ? Unaccustomed to pain, shall they not droop in affliction ? Therefore, come not with us, 0 thou bull of the Bharata race !' ♦' Pandu replied, 'Ye fortunate ones, it is said that for the sonless there is no admission into heaven. I am sonless ! In affliction I speak unto ye ! Ye whose wealth is asceticism, I am afflicted because I have not been able to discharge the debt I owe to iny ancestors ! It is certain that with the ADI PARVA. 351 iljssolution of this my body my ancestors perish ! Men are boru ou this earth with four debts, viz, those due unto the (deceased) ancestors, the gods, the Rishis, and other men. In justice these must be discharged. The wise have declared that no regions of bliss exist for them who neglect to pay these debts in due time. The gods are paid (gratified) by sacrifices; the Rishis, by study, meditation, and asceticism; the (deceased) ancestors, by begetting children and offering the funeral cake ; and, lastly, other men, by leading a humane and inoffensive life. I have justly discharged my obligations to the Rishis, the gods, and other men. But those others than these three are sure to perish with the dissolution of my body! Ye ascetics, lam not yet freed from the debt I owe to my (deceased) ancestors ! The best of men are born in this world to beget children for discharging that debt. I would ask ye, should children be begotten in my soil (upon my wives) as I myself was begotten in the soil of my father by the eminent Rishi ?' " The Rishis said, ' 0 king of virtuous soul, there is pro- geny for thee in store, that is sinless and blest with good for- tune and like unto the gods ! We behold it all with our pro- phetic eyes ! Therefore, 0 thou tiger among men, accomplish by your own acts that which destiny pointeth at. Men of in- telligence, acting with deliberation always obtain good fruits. It behoveth tiiee, therefore, O king, to exert thyself. The fruits thou wouldst obtain are distinctly visible. Thou wouldst really obtain accomplished and agreeable progeny.' " Vaisampayana continued, " Hearing these words of the ascetics, Pandu, remembering the loss of his procreative pow- ers owing to the curse of the deer, began to reflect deeply. And calling his wedded wife the excellent Kunti unto him, he told her in private, ' Strive thou to raise up offspring at this time of distress ! The wise expounders of the eternal religion declare that a son, O Kunti, is the cause of virtuous fame in the three worlds. It is said that sacrifices, gifts in charity, ascetic penances, and vows observed most carefully, do not confer religious merit on a sonless man ! O thou of sweet smiles, knowing all this, I am certain that sonless as I am, I 352 MAHABHARATA. shall not obtain regions of true felicity | O thou timid one, wretch as I was and addicted to cruel deeds, as a consequence of the polluted life I led my power of procreation hath been destroyed by the curse of the deer. The religious institutes mention six kinds of sous that are heirs and kinsmen, and six other kinds that are not heirs but kinsmen. I shall speak of them presently ; O Pritha, listen to me ! Thy are 1st, the son begotten by one's own self upon his wedded wife ; 2nd, the son begotten upon one's wife by an accomplished person from motives of kindness ; 3rd, the son begotten upon one'a wife by a person for a pecuniary consideration ; 4th, the son begotten upon the wife after the husband's death ; 5th, the maiden-born son (or piotrlkd-putra) ; 6th, the son born of an unchaste wife ; 7th, the son given ; 8th, the son bought for a consideration ; 9th, the son self-given ; 10th, the son received with a pregnant bride ; 11th, the brother's son ; and 12th, the son begotten upon a wife of lower caste. On failure of off- spring of a prior class, the mother should desire to have off- spring of the next class. At times of distress, men solicit off- spring from accomplished younger brothers. The Self-create Manu hath said that men failing to have legitimate offspring of tiieir own may have offspring begotten upon their wives by others, for sons confer the higli est religious merit. Therefore, 0 Kunti, being destitute myself of the power of procreation, 1 command thee to raise up good offspring by some person that is either equal or superior to me ! 0 Kunti, listen to the history of the daughter of Shara-dandayana who was appointed by her lord to raise up offspring ! That warrior-dame, when her season came bathed duly and in the night went out and waited at a spot where four roads met. She did not Avait long when a Brahmana crowned with ascetic success came there. The daughter of Sbara-dandayana solicited him for offspring, and after pouring libations of clarified butter into the fire ( in the performance of the sacrifice known by the name of Pungs- havana) she brought forth three sons that were mighty chario- teers and of whom Durjaya was the eldest, begotten upon her by that Brahmana. O thou of good fortune, do thou follow that warrior-dame's example at my command, and speedily ADI PARVA. 353 raise up offspring from the seed of some Brahmana of high ascetic merit.' " Thus ends the hundred and twentieth Section in the Sambhava of the Adi Parva. Section CXXI. ( Sambhava Pdrva continued. ) Vaisampayana said, " Thus addressed, Kanti replied unto her heroic lord king Pandu — that bull amongst the Kurus — saying, * 0 thou virtuous one, it behoveth thee not to say so unto me ! I am, 0 thou of eyes like lotus-leaves, thy wedded wife, and devoted to thee ! 0 Bharata of mighty arms, thy- self shalt, in righteousness, beget upon me children endued with great energy. Then shall I ascend to heaven with thee ! 0 prince of the Kuru race, receive me in thy embraces for begetting children ! I shall not certainly, even in imagina- tion, accept any other man except thee in my embraces ! What other man is there in this world superior to thee ? O thou virtuous one, listen to this Pauranic narrative that hath been, 0 thou of large eyes, heard by me, and that I shall pre- sently narrate. "'There was in ancient times a kinor of the race of Puru, known by the name of Vyusliitaswa. He was devoted to truth and virtue. Of virtuous soul and mighty arms, on one occasion, while he performed a sacrifice, the gods with Indra and the great Rishis came to him. And Indra was so intoxi- cated with the Soma juice he drank, and the Brahmanag with the large presents they received, that both the gods and the great Rishis began themselves to perform evervthino* appertaining to that sacrifice of the illustrious royal sao-e. And thereupon Vyushitaswa began to shine above all men like the sun appearing in double splendour after the season of frost is over. And the powerful Vyushitaswa was endued with the strength of ten ele])hants. And he soon enough performed the liorse-sacrifice, overthrowincj O 'best of w mon- archs, all the kings of the East and the North, the West and the South, and exacting tribute from them all. There is a 45 354 MAHABHARATA, proverb, O thon best of the Kurus, that is sung by all reciters of the Puranas, in connection with that first of all men — the illustrious Vyushitaswa ; Having- conquered the v/hole earth to the shores of the sea, Vyusliitaswa protected every class of his subjects like a father clierishing hia own begotten sons. Performing many great sacrifices he presented much wealth to the Brahmanas. And collecting jewels and precious stones without limit, he made arrangements for performing still greater ones. And lie performed also the Agni-shtoma, and other special Vedic sacrifices, extracting great quantities of Soma juice. And, O king, Vyushitaswa had for his dear wife Vadra, the daughter of Kskshivana and unrivalled on earth for beauty. And it hath been heard by us that the couple loved each other deeply. KingV3Ushi- taswa was seldom separated from his wife. Sensual indulgence, however, brouglit on an attack of pthisis and the king died within a few days, sinking like the sun in his glory. Then Vadra, his beautiful queen was plunged in woe, and sonless as she was, O tiger among men, she wept in great affliction. Listen to me, O king, as I narrate to you all that Vadra said with bitter tears trickling down her cheeks, — 0 virtuous one, she said, women serve no purpose when their husbands are dead ! She who liveth after her husband is dead, draggeth on a miserable existence that can hardly be called life ! O thou bull of the Kshatrij^a or:ler, death is a blessing to women without husbands. I wish to follow the way thou hast gone ! Be kind, and take me witli thee ! In thy absence, I ara unable to bear life even for a moment! Be kind to me, O king, and take me hence soon enough ! 0 tiger among men, I shall follow thee over even and uneven ground. Thou hast gone away, 0 b'rd, never more to return ! I shall follow thee, O king, as thy own shadow ! O tiger among men, I will be obedient to thee (as thy slave) and will ever do what is agreeable to thee and what is for thy good ! O thou of eyes like lotus-leaves, without thee, from this day, mental agonies will overwhelm me and eat into my heart ! Wretch that I am, some loving couple had doubtless been separated by me iii former life for which in this I am made to suffer the pangs ADIPAKVA. 36^ ©f separation myself from thee ! 0 king, that wretched woman who liveth even for a moment, separated from her lord, liveth in woe and sutferefch the pangs af liell even here! Some loving couple had doubtless been separated by me in former life, as the consequence of which sinful act I am suffer- ing this torture born of my separation irom thee ! O king, from this day I will lay myself down on a bed of Kusa grass and abstain from every luxury desiring once more to behold thee ! 0 thou tiger among men, show thyself to me ! O king, O lord, command once more thy wretched and bitterly weeping wife plunged in woe ! — ' ^ " Kunti continued, 'It was thus, 0 Pandu, that the beau- tiful Vadra wept on the death of her lord. And the weeping Vadra clasped in her arms the corpse in anguish of heart. Then she was addressed by an incorporeal voice in these words : — Rise up, O Vadra, and leave this place ! 0 thou of sweet smiles, I grant thee this boon. I will beget offspring upon thee. Lie thou down with me on thy own bed, after the eatamenial bath, on the night of the eighth or the fourteenth day of the moon. — Thus addressed by the incorporeal voice, the chaste Vadra did as she was directed, for obtaining offspring. And, O thou bull of the Bharatas, the corpse of her husband begat upon her seven children in all, viz, three Shalwas and four Madras. O thou bull of the Bharatas, do thou also beget offspring upon me, like the illnstrious Vyushitaswa, in the exercise af that ascetic power which thou possessest !' " Thus ends the hundred and twenty first Section in the Sara- bhava of the Adi Parva. Section CXXIL ( Samhhava Parva continued. ) Vaisampayana said, " Thus addressed by his loving wife, king Pandu, well-acquainted with all rules of morality, replied in these words of virtuous import: '0 Kunti, what thou hast said is quite true. Vyushitaswa of old did even as thou hast said. Indeed, he was equal to the celestials themselves t But I shall now tell tbee about the practices of old indicated 356 MAHABHARATA, by illustrious Rishis fully acquainted with every rule of morality. O thou of handsome face and sweet smiles, women formerly were not immured within houses and dependent on husbands and other relatives. They used to go about freely, enjoying as best liked them. 0 thou of excellent qualities, they did not then adhere to their husbands faith- fully, and yet, O handsome one, they were not regarded sinful, for that was the sanctioned usage of the times. That very usage is followed to this day by birds and beasts without any exhibition of jealousy. That practice, sanctioned by precedent, is applauded by great Rishis. And, 0 thou of tapering thighs, the practice is yet regarded with respect amongst the northern Kurus. Indeed, this usage so lenient to women hath the sanc- tion of antiquity. The present practice, however, (of women being confined to one husband for life) hath been established but lately. I shall tell thee in detail who established it and for what. " 'It hath been heard by us that there was a great Rishi of name Uddalaka. He had a son of name Shetaketu who also was an ascetic of merit. O thou of eyes like lotus leaves, the present virtuous practice hath been established by that Shetaketu from anger. Hear thou the reason. One day, in the presence of Shetaketu's father, a Bralimana came and catching Shetaketu's mother by the hand, told her, Let us go. Beholding his mother seized by the hand and taken away apparently by force, the son, moved by wrath, became very indignant. Seeing his son indignant, Uddalaka addressed him and said, — Be not angry, O son ! This is the practice sanctioned by antiquity. The women of all orders in this world are free. O sou, men in this matter, as regards their respective orders, act as kine. — The Rishi's son Shetaketu, however, disapproved of the usage and established in the world the present usage as regards men and women. It hath been heard by us, O thou of great virtue, that the existing practice dates from that period among human beings but not among beings of other classes. Accordingly, since the establishment of the present usage, it is sinful for women not to adhere to their husbands. Women transgressing the limits assigned by ADI PARVA. 357 the RishI become guilty of slaying the embr}-©. And men too violating a chaste and loving wife who hath from her maiden- hood observed the vow of purity become guilty of the same sin. The woman also who, being commanded by her husband to raise up offspring refuses to do his bidding, becometh equally sinful. Thus, O timid one, was the existing usage established of old by Shetaketu the son of Uddalaka in defiance of anti- quity. O thou of tapering thighs, it hath also been heard by us that Madayanti the wife of Saudasa, commanded by her husband to raise up offspring, went unto the Rishi Vashishta. And going unto him, the handsome Madayanti obtained a son named Asmaka. She did this, moved by the desire of doing good to her husband. O thou of eyes like lotus leaves, thou knowest, timid girl, how we ourselves, for the perpetuation of the Kuru race, were begotten by Krish- na-Dwaipayana. O thou faultless one, beholding all these precedents, it behoveth thee to do my bidding, which is not inconsistent with virtue. O princess devoted to thy husband, it hath also been said by those acquainted with the rules of virtue that a wife when her season cometh must ever seek her husband, though at other times she deserveth liberty. The wise have declared this to be the ancient practice. But be the act sinful or sinless, those acquainted with the Vedas have declared that it is the duty of wives to do what their husbands bid them do. Especially, 0 thou of ftiultless features I who am deprived of the power of procreation, having yet become desirous of beholding offspring, deserve the more to be obeyed by thee. O amiable one, joining my handa furnished with rosy fingers, and making of them a cup as of lotus leaves, I place them on my head to propitiate thee ! O thou of fair locks, it behoveth thee to raise up offspring, at my command, by the instrumentality of some Brahmana possessed of high asectic merit ! For then, owing to thee O thou of fair hips, I may go the way that is reserved for those that are blessed Avith children ' " Vaisampayana continued, " Thus addressed by Pandu— that -subjugator of hostile cities— the handsome Kunti, ever 358 MAHABHARATA. attentive to what was agreeable and beneficial to her lord, then replied unto him, saying, 'In my girlhood, O lord, I was in my father's home engaged in attending upon all guests. I used to wait respectfully upon Brahmanas of rigid vows and great ascetic merit. One day I gratified with my attentions that Brahmana whom people call Durvasa, of mind under full control and possessing knowledge of all the mysteries of religion. Pleased with my services, that Brahmana gave me a boon in the form of a mantra (formula of invocation) for calling to my presence any one of the celestials I liked. And the Rishi addressing me said, — Any one among the celestials whom thoit callest by this, shall, O girl, approach thee and be obedient to thy will, whether he liketh it or not. And, 0 princess, thou shalt also have offspring, by his grace. — 0 Bharata, that Brahmana told me this when I was in my father's home. The words uttered by the Brahmana could never be false. The time also hath come when they may yield fruit. Commanded by thee, O royal sage, I can by that mantra summon any of the celestials, so that Ave may have good children. O thou foremost of all truthful men, tell me which of the celestials I shall summon. Know that as regards this matter I await your commands.' "Hearing this, Pandu replied, '0 thou handsome one, strive thou duly this very day to gratify our wishes ! Fortunate one, summon thou the god of Justice ! He is the most virtuous of the celestials. The god of justice and virtue will never be able to pollute us Avith sin. The world also, O beautiful princess, will then think that what we do can never be unholy. The son also that we shall obtain from him shall in virtue be certainly the foremost among the Kurus. Begotten by the god of justice and morality, he would never set his heart upon anything that is sinful or unholy. Therefore, O thou of sweet smiles, steadily keeping virtue before thy eyes, and duly observing holy vows, summon thou the god of justice and virtue by the help of thy solicitations and in- cantations !' " Vaisampnyana corrtinued, " Then Kunti, that best of women, thus addressed" by her lord, said, 'So be it.' And ADl PARVA. 359 "feowing down to liim and reverently circumambulating his person, she resolved to do his bidding. " Thus ends the hundred and twenty second Section in the Sarabhava of the Adi Parva, Section CXXIIL ( Samhhava Parva continued. ) Vaisampayana said, " O Jauamejaya, when Gandhari's conception had been a full year old, it was then that Kunti summoned the eternal god of justice to obtain oftspring from him. And she offered, without loss of time, sacrifices unto tiie god and began to duly repeat the formula that Durvasa had imparted to her sometime before. Then the god, over- powered by her incantations, arrived at the spot where Kunti was, seated on his car resplendent as the sun. Smiling he asked, 'O Kunti, what am I give thee V And Kunti too, smiling in her turn, replied, 'Thou must even give me offspring !' Then the handsome Kunti was united (in intercourse) with the god of justice in his spiritual form and obtained from him a son devoted to the good of all creatures. And she brou"^hb forth this excellent child, who lived to acquire great fame, at the eighth Muhurta called Avijit, of the hour of noon of that very auspicious day of the eighth month (Kartik) viz, the fifth of the lighted fortnight, when the star Jeshtha in conjunction with the moon was ascendant. And as soon as the child was born, an incorporeal voice (in the skies) said, 'This child shall be the best of men — the foremost of those that are virtuous. Endued with great prowess and truthful in sjieech, he shall certainly be the ruler of the Earth. And this first child of Pandu shall be known by the name of Yudhish-thira. Possessed of prowess and honesty of disposition, he shall be a famous king, known throughout the three worlds.' " Pandu, having obtained that virtuous sou, again address- ed his wife and said, 'The wise have declared that a Kshatriya must be endued with physical strength, otherwise he is no Kshatriya. Therefore, ask thou for an offspring of superior strength.' Thus commanded by htr lord, Kunti then invoked 360 MAHABHARATA. Vayu. And the mighty god of wind, tlius invoked, came unto her, riding upon a deer, and said, ' What, O Kunti, am I to give thee ? Tell me, what is in thy heart V Smiling in modesty, she told him, ' Give me, O best of celestials, a child endued with great strength and largeness of limbs and capable of humbling the pride of everybody !' The god of wind thereupon begat upon her the child afterwards known as Bhima of mighty arms and fierce prowess. And upon the birth of that child endued with extraordinary strength, an incorporeal voice, O Bharata, as before, said, 'This child shall be the foremost of all endued with strength.' I must tell you, O Bharata, of another wonderful event that occured on the birth of Vrikodara (Bhima). Falling from the lap of his mother upon the mountain's breast, the violence of the fall broke into fragments the stone upon which he fell without his infant body being injured in the least. And he fell from his mother's lap, because Kunti, frightened by a tiger, had risen up suddenly, unconscious of the child that lay asleep on her lap. And as she had risen, the infant, of body hard as the thunder-bolt, falling down upon the mountain's breast, broke into an hundred fragments the roc^y mass upon which he fell. And beholding this, Pandu wondered much. And it so happened that that very day on which Vrikodara was born, was also, O best of Bharatas, the birth-day of Duryodhana, who afterwards became the ruler of the whole earth. " After the birth of Vrikodara, Pandu again began to think, 'How am I to obtain 'a very superior son who shall .achieve world-wide fame ? Everything in the world dependeth on Destiny and Exertion. But Destiny can never be fulfilled except by timely exertion. It hath been heard by us that Indra is the chief of the gods. Indeed, he is endued with immeasurable might and energy and prowess and glory. Gra- tifying him with my asceticism, I shall obtain from him a son of great strength. Indeed, the son he giveth me must be supe- rior to all and capable of vanquishing in battle all men and creatures other than men. I shall, therefore, practise the severest austerities with heart, deed, and speech.' "After this, the Kuru king Pandu taking counsel with the ADIPARVA. 361 great Rising commanJeJ Kunti to observe an auspioious vow for oae full year, wliile he himself commenced, O Bharata, to stand upon one leg from morning to evening, and practise other severe austerities with mind rapt in meditation, for gratifying the lord of the celestials. " It was after a long time that Indra (gratified with such devotion) approached Pandu and addressing him, said, ' I shall give tiiee, O king, a son who will be celebrated all over the three worlds and who will promote the welfare of Brahmanas, kine, and all honest men. The son I shall give thee will be the sraiter of the wicked and the delight of friends and rela- tives. Foremost of all men, he will be an irresistible slayeu of all foes.' Thus addressed by V^sava, the virtuous king of the Kuru race, well recollecting those words, said unto Kunti, ' Fortunate one, thy vow hath been successful. The lord of the celestials hath been gratified, and is willing to give thee a son such as thou desirest, of super-human achieve- ments and great fame. He will be the oppressor of all enemies and possessed of great wisdom. Endued with a great soul, in splendour equal unto the Sun, invincible ia battle, and of great achivements, he will also be extremely handsome. 0 thou of fair hips and sweet smiles, the lord of the celestials hath become graceful to thee. Invoking him bring thou forth a child who will be the very home of all Kshatriya virtues !' " Vaisampayana continued, " The celebrated Kunti, thus addressed by her lord, invoked Sakro, who thereupon came unto her and begat him who was afterwards called Arjuna. And as soon as this child was born, an incorporeal voice, loud and deep as that of the clouds and filling the whole welkin, distinctly said, addressing Kunti in the hearing of every creature dwelling in that asylum, 'This child of thine, O Kunti, will be equal unto Kartyavirya in energy, and Shiva in prowess ! Invincible like Sakra liimself, he will spread thy fame far and wide ! As Vishnu (the youngest of Aditi's sons) had enhanced Aditi's joy, so shall this child enhance thy joy! Subjugating the Madras, the Kurus along with the Somakas, and the peoples of Chedi, Kashi, and Kaiusha, 46 362 BIAHABHARATA, he will support the prosperity of the Knrns. ( Smfeitecl with libations at the sacrifice of king Shwetaki), Agni will derive great gratificatiou from the fat of all creatures dwell- ing in the Kliandava woods (to, be burnt down) by the might of this one's arms. This mighty hero, vauquisliing all tlie effiminate monarchs of the earth, will, with his brothers, per- form three great sacriiices. In prowess, O Kunti, he will be eA'en as Jamadagnya or Vishnu. The foremost of all men endued with prowess, he will achieve great fame. He will gratify in battle (by his heroism) Shankara, the god of gods (Mahadeva), and will receive from him the great weapon named Pashupata. This thy son af mighty arms will also s-iay, at the command of Indra, those Duityaa called the !Nivata-kavachas who are the enemies of the gods. He will also acquire all kinds of celestial weapons, and this bull among men will also retrieve the fallen fortunes of his race.' " Kunti heard these extraordinary words while in the lying- inxoora. And hearing those words uttered so loudly, the \ ascetics dwelling on that mountain of hundred peaks, and the celestials with Indra sitting on their curs, became exceedingly glad. The sounds of the (invisible) DiMirZitw filled the entire welkin. There were shouts of joy, and the whole region was covered with flowers showered down by invisible agents. The various tribes of celestials, assembled together, began to offer their respectful adorations to the son of Pritha. The sons o-f Kadru (Nagas), the sons of Vinata, the Gandharvas, the Apsaras, the lords of the creation, and the seven great Rishis, viz, Bharadwaja, Kasyapa, Gautama, Viswamitra, Jamadagni, Vashishta, and the illustrious Atri who illumined the world of old when the Sun was lost, all came there. And Marichi, Angira, Pulasta, Pulaha, Kratu, the lord of creation Daksha, the Gandharvas and Apsaras, came there also. The various tribes of Apsaras, decked with celestial garlands and every ornament, and attired in fine robes, came there and danced in joy, chaunting the praises of Vivatsii (Arjuna). All around, the great Rishis began to utter propitiatory formulae. And Tumvuru accompanied by the Gandiiarvas began to sing in charming notes. And B imasenaand Ugra-sena, Urnayu and ADl PARVA. S63 AnagTia, Gopati and Dlirita-rashtra, Snrya and Varcha the eighth, Yuf^apa and Trinapa, Karslmi, Nandi and Chitra-ratha, Shalishira the thirteenth, Parjanya the fourteenth, Kali the fifteenth, and Narada the sixteenth in this list, Sad-dha, Vri- had-dlia, Vrihaka, Karala of great soul, Brahmachari, Vahu- guna, Suvarna of great fame, ViswavjiKu, Bhumanyu, Sii- chandra, Sham, and the celebrated tribes of Haha and Huhii both gifted with wonderful melody of voice,, these celestial Gandharvas, 0 king, all went there. Many illusfrions Apsa- ras also of large eyes, decked in every ornament, came there to dance and sing. And Anuchana and Anavadya, Guna- mukhya and Gunavara, Adrika and Soma, Misra-keshi and Alamvusha, Marichi and Shuchika, Vidynt-parua and Tilot- tama and Amvika, Lakshmana, Kshema, Devi, Rambba, Manorama, Ashita, Suvahu, Supria, Suvapii, Pundarika, Su- gandha, Surasa, Pramathini, Kamya, and Sharadhvati, all danced there together. And Menaka, Saha-janya, Karnika, Punjika-sthala, Ritu-sthala, Ghritachi, Viswachi, Purva-chiti, the celebrated Umlocha, Pramlocha the tenth, and Urvashi the eleventh, — these large-eyed dancing-girls of heaven came there and sang in chorus. And Dhata and Aryama and Mitra and Varuna and Angsha, and Vaga, and Indra, Vivaswan, Pusha, Tashta, and Parjanya or Vishnu, — these twelve Adityas, and the Pavakas came there to glorify Pandu's son. And, O king, Mirga-vyada, Sarpa, the celebrated Niriti, Ajaika-pada, Ahi-vradhna, Pinaki, Dahana, Iswara, Kapali, Sthanu, and the illustrious Bhagavana, — these eleven Rudras also came there. And the twin Aswinas, the eight Vasus, the mighty Marutaa, the VJswa-devas, and the Sadhyas, also came there. And Karkotaka, Vasuki, Kachchapa, Kunda, and the great Naga Takshaka, — these mighty and wrathful snakes possessed, of high ascetic merit, also came there. And Tarkshya, Arishta- nemi, Garuda, Asita-dhaja, — these and many other Nagas came there. And Aruna and Arnni and other sous of Vinata also came there. It was only the great Risliis crowned with ascetic success and not others that saw thofie celestials and other beings seated on their rars or waiting on the mountain peaks. Those best oi Munis beholding that wonderful sight) S64 MAHABHARATA. became amazed, and their love and affection for the childreti of Paudu were in consequence enhanced. " The celebrated Pandu, tempted by the desire of having more cliildren, wished to speak again unto his wedded wife (for invoking some other god). But Kunti addressed him, say- ing, ' The wise do not sanction a fourth delivery even in a season of distress. The woman having intercourse with four different men is called a Shairini, while she having inter- course witli five becometh a harlot. Therefore, 0 learned one, well acquainted as thou art with the scripture on this subject, why dost thou, beguiled by the desire of offspring, tell me so in seeming forsfetfulness of the ordinance ?' " Thus ends the hundred and twenty-third Section in the Sambhava of the Adi Parva. Section CXXIV. (Samhhava Parva continued.) Vaisampayana said, " After the birth of Kunti'a sons and after the hundred sons also of Dhrita-rashtra were born, the daughter of the king of Madra privately addressed Pandu, saying, 'O thou slayer of all foes, I have no complaint even if thou art unpropitious to me ! I have, 0 sinless one, also no complaint that though by birth I am superior to Kunti yet I am inferior to her in station ! I do not grieve, O thou of the Kuru race, that Ghandhari hath obtained an hundred sons ! This, however, is my great grief that while I and Kunti are equal, I should be childless while it should so chance that thou shouldst have offspring by Kunti ! If the daughter of Kunti-bhoja should so provide that I should have offspring, she would then be really doing me a great favor and benefiting thee likewise. She ia my rival. There- fore am I ashamed of soliciting any favor of her. If thou art, O king, be propitiously inclined to me, then ask thou her to grant my desire !' " Hearing her, Pandu replied, 'O Madri, I do revolve this matter often in my own mind. But I had hitherto hesitated to tell thee anything, not knowing how you would receive ADIPAUVA. S65 it. Now that I know what your wishes are, I shall cer- tainly strive after that end. I think that asked by me she will not refuse.' " Vaisarapayana continued, " After this, Pandu addressed Kund in private, saying, 'O Kiinti, grant me some more offspring for the expansion of my race, and benefit thou the world ! O blessed one, provide tiiou that I myself, my ances- tors, and thine also, may always liave offered to us the funeral cake ! O, do what is beneficial to me, and grant me and the •world what, indeed, is tlie best of benefits ! O, do what, indeed, may he difficult for thee, moved by the desire of achieving undying fame ! Behold, Indra, even though he Iiath obtained the sovereignty of the celestials, doth yet, for fame alone, perform sacrifices ! 0 handsome one, Brahmanas, well acquainted with the Vedas, and having achieved high ascetic merit, do yet, for fame alone, approach their spiritual masters with reverence ! So also all royal sages and Brahmana3 possessed of ascetic wealth have achieved, for fame only, the most difficult of ascetic feats ! Therefore, O thou blameless one, rescue thou this Madri as by a raft (by granting her the means of obtaining offspring,) and achieve thou imperishable fame by making her a mother of children !' " Thus addressed by her lord, Kuuti readily yielded, and said unto Madri, 'Think thou, Avithout loss of time, of some celestial, and thou shalt certainly obtain from him a child like unto him.' Reflecting for a few moments, Madri then thought of the twin Aswinas. Those celestials coming unto her with speed begat upon her two sons that were twins named Nakula and Sahadeva, unrivalled on earth for personal beauty. And as soon as they were born, an incorporeal voice said, 'These twins in energy and beauty shall transcend even the twin Aswinas themselves.' Indeed, possessed of great energy and wealth of beauty they illumined the whole region. " O king, after all the children were born, the Rishis dwelling on the mountain of hundred peaks, uttering blessings on them and affectionately performing the first rites of birth, bestowed appellations on tliem. The eldest of Kunti's child- ren was called Yudhish-thira, the second Bhima-sena, and the 366 MAHABHARATA. third Arjuna. And of Madri's sons, the first-born of the twins was called Nakula, and the next Sahadeva. And those best of the Kurus, born at intervals of one year after one another, looked like an embodied period of five years. And king Pandu beholding his children of celestial beauty and endued with super-abundaut energy, great strength and prowess, and largeness of soul, rejoiced exceedingl}'. And tiie children became great favourites of the Rishia, as also of their wives-, dwelling on the mountain of hundred peaks. " Sometime after Pandu again requested Kunti on belialf of Madri. Addressed, O king, by her lord in private, Kunti replied, 'Having given her the formula of invocation only once, she hath, O king, managed to obtain two sons. Have I not been thus deceived by her ? I fear, 0 king, that she will soon surpass me in the number of her children ! Thi9, indeed, is the way of all wicked women ! Fool that I was I did not know that by invoking twin gods I could obtain at one birth twin children, I beseech thee, 0 king, do not command me any further ! Let this be the boon granted to me ! ' " Thus, 0 king, were born unto Panda five sons begotten by the celestials, endued with great strength and who all lived to achieve great fame and expand the Kuru race. Each bearing every auspicious mark on his person, handsome like Soma, proud as the lion, well-skilled in the use of the bow, and of leonine tread, breast, heart, eyes, neck, and prowess, those foremost of men, resembling the celestials themselves in might, began to grow up. And beholding them and their virtues expandiug with years, the great Rishis dwelling on that sacred mountain capt with snow were filled with wonder. And the five Paudavas and the hundred sons of Dhrita-rashtra — expanders of the Kuru race — grew up rapidly like an assemblage of lotuses in a lake." Thus euds the hundred and twenty-fourth Section in the Sambbava of the Adi Parva. Section CXXV. (Samhhava Parva continued,) Vaisampayana said, " Beholding his five handsome sons growing up before him in that o;reat forest on the charming mountain slope, Paudu felt the lost might of his arms once more revive. One day in the season of spring which maddena every creature, the king, accompained by his wife (Madri), began to rove in the woods where every tree had put forth new blossoms. He beheld all around Palashas and Tilakas and Mangoes and Channpahas and Asohas and Kesharas and Atimuhtas and Kuriivahas Avith swarms of maddened bees sweetly humming about. And there were flowers of blossom- ing Parijatas with the Kohila pouring forth its melodies from under every twig and echoing with the sweet hum of the black bee. And he beheld also various other kinds of trees bent down with the weight of their flowers and fruits. And there ■were also many fine pieces of water overgrown with hundreds ef fragrant lotuses. Beholding all this, Pandu felt the soft influence of desire. Roving like a celestial with a light heart amid such scenery, Pandu was alone with his wife Madri in semi-transparent attire. And beholding the jouthful Madri thus attired, the king's desires flamed up like a forest-conflagration. And ill able to suppress his desires thus kindled at the sight of his wife of eyes like lotus leaves, he was completely over- powered by them. The king then seized her against her will ; but Madri, trembling in fear, resisted him to the best of her might. Consumed by his desires, he forgot everything about his misfortune. And, 0 thou of the Kuru race, unrestrained by the fear of (the Rishi's) curse and impelled by fate, the monarch, overpowered by his passions, forcibly sought the embraces of Madri, as if to put an end to his own life. His reason, thus beguiled by the great destroyer himself, after intoxicating his senses, was itself lost with his life, ^nd the Kuru king Pandu, of virtuous soul, thus succumbed to the inevitable influence of time, while united in intercourse with his wife. 368 MAHABHARATA. " Then Madri, clasping the body of her senseless lord, bef au to weep aloud. Then Kiinti with her sons and the twins of Madri, hearing those cries of grief, came to the spot where the kino; lay in that state. Then, O king, Madri addressiag Kunti in a piteous voice, said, 'Come hither alone, O Kunti, and let the children stay there !' Hearing these words, Kunti, bidding the children stay, ran with speed, exclaiming, 'Woe is rae!' And beholding both Pandu and Madri lying pros- trate on the ground, she wept in grief and affliction, saying, 'Of passions under complete control, this hero, O Madri, had all along been watched by me with care ! How did he then, forgetting the Rishi's curse, approach thee with enkindled desire ? O Madri, this foremost of men should have been pro- tected by thee ! Why didst thou then tempt him into soli- tude ? Always melancholy at the thought of the Rishi's curse, how came he to be merry with thee in solitude ? O princess of Valhika, more fortunate than myself, thou art really to be envied, for thou hast seen the face of our lord expand with gladness and joy !' " Madri then replied, saying, 'Revered sister, with tears in my eyes, I resisted the king, but he could not control him- self, as if bent on making the Rishi's curse true !' " Kunti then said, 'I am the elder of his wedded wives : the chief religious merit must be mine. Therefore, O Madri, prevent me not from achieving that which must be achieved, I must follow our lord to th6 region of the dead ! Rise up, O Madri, and yield me his body. Rear thou these children.' Madri replied, saying, 'I do clasp our lord yet, and have not allowed him to depart ; therefore shall I follow him. My appetite hath not been appeased. Thou art my elder sister. O, let me have thy sanction ! This foremost of the Bharata princes had approached rae desiring to have intercourse. His appetite unsatiated, shall I not follow him to the region of Yama to gratify him ? O revered one, if I survive thee, it is certain I shall not be able to rear thy children as if they were mine. Shall not sin touch me on that account ? But thou, 0 Kunti, shalt be able to bring up my sons as if they were thine ! The king in seeking me wishfully hath gone to the region of ADI PARVA. 369 spirits ; therefore should my body be burnt with his. 0 rever- ed sister, refuse not thy sanction to this which is agreeable to me ! Thou wilt certainly bring up the children carefully. That, indeed, would be very agreeable to me. I have no other direction to give.' " Vaisampayana continued, " Having said this, the daughter of the king of Madra — the wedded wife of Pandu — ascended the funeral pyre of her lord — that bull among men." Thus ends the hundred and twenty fifth Section ia the Sambhava of the Adi Parva. Section CXXVI. { Sambhava Parva continued. ) Vaisampayana said, " The god-like Rishis wise in counsels, beholding the death of Panda, consulted with each other. And they said, 'The virtuous and renowned king Pandu, abandoning both sovereignty and kingdom, had come hither for practising ascetic austerities and resigned himself to the ascetics dwelling on this mountain. He hath hence ascended to heaven leaving his wife and infant sons as a trust in our hands. Our duty now is to repair to his kingdom with these his offspring, his body, and his wife ! " Vaisampayana continued, " Then those god-like Rishis of magnanimous hearts and crowned with ascetic success, summon- ing one another, resolved to go to Hastinapore with Pandu's children in the van, desiring to place them in the hands of Bhisma and Dhrita-rashtra. The ascetics set out that very moment, taking with them those children and Kunti and the two dead bodies. And though uuused to toil all her life, the affectionate Kunti now regarded as very short the really long journey she had to perform. Arrived at Kuru-jangala within a short time, the illustrious Kunti presented herself at the principal gate. The ascetics then charged the porters to inform the king of their arrival. The men carried the mess- age within a trice to the court. And the citizens of Hastina- pore, hearing of the arrival of thousands of Charanas and Munis, were filled with wonder. And it was soon after sun- 47 8^0 MAHABHARATA. rise that they began to come out in numbers with their wives and children to behold those ascetics. Seated on all kinds of cars and conveyances by thousands, vast numbers of Ksha- triyas with their wives and Brahmanas accom}>anied by Brah- manis came out. And the concourse of Vaisyas and Sudras too was as large on the occasion. The vast assemblage was as peace- ful as ever, for every heart then Avas inclined to piety. And there also came out Bhisma the son of Shantanu, and Soma- datta of Valhika, and the royal sage (Dhrita-rashtra) endued with the vision of knowledge, and Vidura himself, and the venerable Satyavati, and the illustrious princess of Koshala, and Gandhari accompanied by the other ladies of the royal household. And the hundred sons of Dhrita-rashtra, decked in various ornaments, also came out. " The Kauravas then, accompanied by their Purohitas, saluting the Rishis by lowering their heads, took their seats before them. The citizens also, saluting the ascetics and bowing down to them with heads touching the ground, took their seats there. Then Bhisma, seeing that vast concourse perfectly still all arround, duly worshiiDped, O king, those ascetics by offering them water to wash their feet and the customary Arcfhya. And having done this, he spoke to them about the sovereignty and the kingdom. Then the oldest of the ascetics, with matted locks on head and loins encased in animal skin, stood up, and with the concurrence of the other Rishis spoke as follows : — 'Know ye all that that possessor of the sovereignty of the Kurus who was called king Pandu, had, after abandoning the pleasures of the world, repaired hence to dwell on the mountain of hundred peaks. He had adopted the Brahmacharya mode of life, but for some inscrutable purpose the gods have in view, this his eldest son — Yudhish-thira was born there, begotten by Dharma himself. Then that illustri- ous king obtained from Vayu this other son — the foremost of all mighty men — called Bhima. This other son, begotten upon Kunti by Indra, is Dhananjaya whose achievements will humble all bowmen in the world. Look here again at these tigers among men, mighty in the use of the bow, — the twin children begotten upon Mudri by the twiu Aswiaas ! Leading ADIPARVA, S7I in righteousness the life of a Vanaprastha in the woods, the illustrious Pvandu hath thus revived the almost extinct line of his grand-father. The birth, growth, and Vedic studies of these children of Pandu, will, no doubt, give ye great pleasure ! Steadily adhering to the path of the virtuous and the wise, and leaving behind him these children, Pandu hath departed hence, seventeen days ago. His wife Madri, beholding him placed on the funeral pyre and about to be consumed, herself ascended the same pyre, and sacrificing her life thus, hath gone with her lord to the region reserved for chaste wives. Accomplish now whatever rites should be performed for their benefit. These are (the unburnt portions of ) their bodies. Here also are their children — these oppressors of all foes — with their mother ! Let these be now received with due honors. And, after completion of the first rites in honor of the dead, let the virtuous Pandu, who had all along been the supporter of the dignity of the Kurus, have the first annual sradim (sapincUkarana) performed with a view to install him formally among the pitris.' " Vaisampayana continued, " The ascetics with the Guliya- has, having said this unto the Kurus, instantly disappeared in the very sight of the people. And beholding the Rishis and the Sidhyas thus vanish in their sight, like vapoury forma appearing and disappearing in the skies, the citizens, filled with wonder, returned to their homes." Thus ends the hundred and twenty sixth Section in the Sambhava of the Adi Parva. Section CXXVIL ( Saynbhava Parva continued. ) Vaisampayana continued, " Dhrita-rashtra then said, 'O Vidura, celebrate the funeral ceremonies of that lion among kings — Pandu, and of Madri also in a right royal style ! For the good of their eouls, distribute cattle, cloths, gems, and various kinds of wealth, every one having as much as ha asketh for, Make arrangements also for Kunti's performing 372 MAHABHARATA. ' the last rites of Madri in such 'style as pleaseth her. And let Madri's body be so carefully wrapped up that neither the Sun nor Vayu may behold it ! Lament not for the sinless Pandu, — he was a worthy king and hath left behind five heroic sons equal unto the celestials themselves !' " Vaisampayana continued, " Then Vidura, O Bharata, say- ing, 'So be it,' in consultation with Bhisina, fixed upon a sacred spot for the funeral rites of Pandu. The family priests went out of the city without loss of time, carrying with them the lit up sacred fire that was fed with clarified butter and rendered fragrant therewith. Then friends, relatives, and adherents, wrapping it up with cloth, decked the body of the monarch with the flowers of the season and sprinkled various excellent perfumes over it. And they also decked the hearse itself with garlands and rich hangings. Then placing the covered body of the king with that of his queen on that excellent bier decked out so brightly, they caused it to be carried on human shoulders. With the white umbrella (of state) held over the hearse, and waving Chamaras and the sounds of various musical instruments, the whole scene looked bright and grand. Hundreds of people began to distribute gems among the crowd on the occasion of the funeral rites of the king. At length some beautiful robes, and white umbrel- las, and larger Chamaras, were brought for the great dead. The priests, clad in white, walked in the van of the proccesion, pouring libations of clarified butter on the sacred fire blaz- ing in an ornamented vessel. And Brahmanas, and Ksha- triyas, and Vaisyas, and Sudras in thousands followed the deceased king, loudly Availing in these accents : — ' 0 prince, where dost thou go, leaving us behind, and making us for- lorn and wretched for ever ! ' And Bhisma, and Vidura, and the Pandavas also all wept aloud. At last they came to a romantic wood on the bank of the Ganga. There they de- posited down the car on which the truthful and lion-hearted prince and his spouse lay. Then they brought water in many golden vessels, washed the body of the prince before besmeared with several kinds of fragrant paste, and smeared it anew with itandal paste, They then dressed it in a white dress made ADI PARVA. 373 of national fabrics. And with this new suit on, the king seemed as if he was living and only sleeping on a costly bed. " When the other funeral ceremonies had been finished in consonance with the directions of the priests, the Kauravaa set fire to the dead bodies of the king and queen, — bringing lotuses, sandal paste, and other fragrant substances to the pyre. *' Then seeing the bodies aflame, Kausalya burst out, '0, my son, my son !' — and fell down sensless on the ground. And see- ing her down, the loyal citizens began to wail from grief. And the birds of the air and the beasts of the field were touched by the lamentations of Kunti. And Bhisma, son of Shantanu, and the wise Vidura, and others also became disconsolate. " Thus weeping, Bhisma, Vidurd, Dhrita-rashtra, the Pan- davas, and the ladies performed the watery ceremony of the king. And when all this was over, the magnates with their servants and subjects fell to consoling the bereaved sons of Pandu. And the Pandavas with their friends began to sleep ou the ground. Seeing this, the Brahmanas and other citizens also renounced their beds. Young and old — all the citizens grieved on account of the sons of king Pandu, and passed their days in mourning with the weeping Pandavas." Thus ends the hundred and twenty-seventh Section in the Sambhava of the Adi Parva. Section CXXVIII. ( Samhhava Parva continued. ) Vaisampayana said, " Then Bhisma and Kunti with their friends celebrated the sradha of the deceased monarch, and offered the pinda. And they feasted the Kauravas and thou- sands of Brahmanas, to whom they also gave gems and lands. Then the citizens returned to the city with the sons of king Pandu, now that they had been cleansed from the impurity incident to the demise of their father. All then fell to weeping for the departed king, — it seemed as if they had lost one of their own kin. " When the sradha had been celebrated in the manner men- 874 MAHABHARATAi tioned atove, the venerable Vyasa, seeing all the suhjects sunk in grief, said one day to his mother S.atyavati ' Mother, our days of happiness have gone by and days of calamity have succeeded. Sin beginneth to increase day by day. The world hatli got okl. The empire of the Kauravag will no longer endure, because of wrong and oppression. Go thou then into the forest, and devote thyself to contemplation through the Yoga 1 Henceforth society will be filled with illusion and wrong. Good works will cease. Do not witness the annihila- tion of thy race, in this old age ! " And acquiescing in the words of Vyasa, SatyavatI entered the inner apartments, and addressed her daughter-in-law, say- ing, ' O Ambika ! I hear that in cDnsequence of the deeds of your grand-sons, this Bharata dynasty and their subjects will perish ! If thou permit, I would go to the forest with Kausalya, so grieved at the loss of her son.' 0 king, saying this, the qtieen, taking the permission of Bhisma also, went to the forest.** And arriving there with her two daughters-in-law, she became engaged in profound contemplation, and in good time leaving her bo'Iy ascended to heaven." Vaisampayana continued, " Then the sons of king Pandit, having gone through all the purifying rites prescribed in the Vedas, began to grow up in princely style in the home of their father. Whenever they were engaged in play with the sons of Dhrita-rashtra, their superiority of strength was marked. Alike in speed and in securing objects aimed at, alike in consuming articles of food and in throwing up dust, Bhim-sena beat all the sons of Dhrita-rashtra. That son of the wind-god pulled them by the hair and made them fight with one anather, laughing all the while. They could not have defeated him had their number been one hundred and one. The second Pandava used to take hold of them by the hair, and throwing them on the ground, to rub their faces over the earth. By this, some had their knees broken, some their legs, some their heads. Th,at strong youth sometimes holding ten of them drowned them in water ; and did not release them till they were well nigh dead. When the sons of Dhrita-rashtra got up to the boughs of a tree for plucking fruits, Bhima used to shake ADIPARVA. 375 the tree, "by striking it with his foot, so that down came the fruits and the fruit-pl ackers at the same time. In fact those princes were no match for Bhiniaia pugilistic encounters, in speed, or in skill, Bhima used to make a childish display of his strength by thus tormenting them. "And seeing these wonderful exhibitions of the might of Bhima, Duryodhana, the powerful eldest son of Dhrita-rashtra, began to conceive hostility towards him. And the wicked and unrighteous Duryodhana, through ignorance and ambition, prepared himself for an act of sin. He thought, 'There is no other individual who can compare with Bhima tiie second son of Pandu in point of prowess. I shall have to destroy him by artifice. Singl}^, Bhima dares us all one hundred to the combat. Therefore, when he shall sleep in the garden, I shall throw him into the current of the Gangn, Afterwards, confining his eldest brother Yudish-thira and his younger Arjuna, I shall reign sole king without molestation.' Deter- mined thus, the wicked Duryodhana was ever on the Avatch to find out the failings of Bhima. And, 0 son of Bharata, at length at a beautiful place called Praman-koti on the banks of the Ganga, he built a palace decorated with hangino'S of broadcloth and other, rich stuffs. And he built thi.^ palace for sporting in the water there, and filled it with all kinds of entertaining things, and choice viands. Gay flags waved on the top ef this mansion. The name of the house was Udahahvirana. Skilful cooks prepared various kinds of viands. When all was ready, the officers gave intimation to Duryodhana. Tiien the evil-minded prince said to the Pandavas, ' Let us all go to the banks of the Ganga graced with trees and crowned with flowers, and sport there in the waters.' And on Yudliish-thira agreeing to this, the sons of Dhrita-rashtra, taking the Pan- davas with them mounted huge elephants and a car resembling a city, and left the metropolis. " On arriving at the place, the princes dismissed their attendants, and surveying the beauty of the grove, entered the palace, like lions entering their dens. On euterino- they saw that the architects had handsomely plastered the walls and the ceilinga and that painters had painted them 376 MAHABHARATA. beautifally. The windows looked very graceful, and the arti- ficial fountains were splendid. At places, were tanks of pellucid water in which bloomed forests of lotuses. The banks were decked with various flowers whose fragrance filled the atmos- phere. The Kauravas and the Pandavas sat down and began to enjoy the things provided for them. They became engaged in play and began to exchange morsels of food with one another. In the meantime the evil Duryo-dhana had mixed halhvbta (a kind of powerful poison) with a quantity of food, with the object of making away Avith Bhima. That wicked youth (who had nectar in his tongue, and poison in his heart) rose at length, and in a friendly way fed Bhima largely with that poisoned food, and thinking himself lucky in hav- ing compassed his end was exceedingly glad at heart. Then the sous of Dhrita-rashtra and Pandu together became cheer- fully engaged iu sporting in the water. On their sports having been finished, they dressed themselves in white habiliments, and decked themselves with various ornaments. Fatigued with the play, they felt inclined in the evening to rest in the pleasure house belonging to the garden. Having made the other youths exercise in the waters, the powerful second Pandava was excessively fatigued. So that on rising from the water, he lay down on the ground. He was weary and under the influence of the poison. And the cool air served to spread the poison over all his frame, so that he lost his senses at once. Seeing this, Duryodhana bound him with chords of shrubs, and threw him into the water. The insensible son of Pandu sank down till he reached the Naga kingdom. The Nagas, furnished with fangs containing virulent venom, bib him by thousands. The vegetable poison, mingled in the blood of the son of the wind-god, was neutralised by the serpent- poison. The serpents had bitten all over his frame, except his chest, the skin of which was so tough that their fangs could not penetrate it. " On regaining his consciousness, the son of Kunti burst his bands and began to bury the snakes under the ground. A remnant fled for life, and going to their king Vasuki, repre- sented, ' 0 king of snakes, a man sank under the water, ADIPARVA. 377 bound in chords of shrubs. Probably he had drunk poison. For when lie fell amongst ns, he was insensible. But when we began bitinf^ him, he regained his senses, and bursting hia fetters, commenced lajdng at us. May it please your majegty to enquire who he is.' " Then Vasuki, in accordance with the prayer of tha inferior Nagas, went to the place and saw Bhim-sena. Of the serpents, there was one, named Aryaka. He was tha grand-father of the father of Kunti. The lord of serpents saw his relative and embraced him. Then, Vasuki, learning all, was pleased with Bhima, and said to Aryaka with satis- faction, ' How are we to please him ? Let him have monej and gems in profusion.' " On hearing the words of Vasuki, Aryaka said, ' O king of serpents, when your majesty is pleased with iiim, no need of wealth for him. Permit him to drink of your rasa-kundi} (nectar-vessels) and thus acquire immeasurable strength. There is the strength of one thousand ele[)hant3 io each one o£ those vessels. Let this prince drink as much as he can.* " The king of serpents gave iiis consent. And the serpents thereupon began auspicious rites. Then purifying himself care- fully, Bhim-sena sat facing the east, and began to drink tha nectar. At one breath, he quaffed off" a whole vessel, and in this manner drained off eight successive jars, till he was full, Atlength the serpents prepared an excellent bed for him, on which he lay down at ease. " Thus ends the hundred and twenty-eighth Section in the Sambhava of the Adi Parva. Section CXXIX. ( Sdmhhava Parva continued. ) Vaisampayana said, " Meanwhile after having thus sported there, the Kauravas and the Pandavas, without Bhima, set outj for Hastiuapore, some on horses, some on elephants, while others preferred cars and other conveyances. And on their way they said to one another, -'Perhaps, Bhima hath gone 48 g78 MAHABHARATA, before us.' And the wicked Duryodhana was glad at heart to miss Bhima, and entered the city with his brothers in joy. " The virtuous Yudhish-thira, unacquainted with vice and wickedness himself, regarded others as honest as himself. The eldest son of Pritha, filled with fraternal love, going unto hia mother, said, after making obeisance to her, '0 mother, hath Bhima come ? O good mother, I don't find him here ? Where can he have gone ? We long sought for him everywhere iu the gardens and the beautiful woods ; but found him nowhere. At length, we thought that the heroic Bhima had come before us all. O illustrious dame, we come hither in great anxiety. Arrived here, where hath he gone ? Have you sent him any- where ? 0 tell me, I am full of doubts respecting the mighty Bhima ! He had been asleep and hath not come. I conclude he is no more !' " Hearing these words of the highly intelligent Yudish- thira, Kunti shrieked ui alarm, and said, 'Dear son, I have nob seen Bhima. He did not come to me. O, return in haste and with your brothers seek for him !' " Having said this, in afiliiction to her eldest son, she sum- moned Vidura, and said, ' O illustrious Khatta, Bhima-sena •is missing! Where hath he gone ! The other brothers have all come back from the gardens, only Bhima of mighty arms doth not come home! Duryodhana liketh him not. The Kaurava is crooked and malicious and low-minded and im- prudent. He coveteth the throne openly. I am afraid lest he have in a fit of anger slain my darling ! This afflicteth me sorely, indeed, burnetii my heart 1' " Vidura replied, 'Blessed dame, say not so ! Protect thy other sons with care! If the wicked Duryodhana be accused, he may slay thy remaining sons. The great Muni hath said 'that thy sons will all be long-lived. Therefore Bhima will surely return and gladden thy heart !' " Vaisampayana continued, " The wise Vidura having said this unto Kunti returned to his abode, while Kunti, iu great anxiety, continued to stay at home with her children. " Meanwhile, Bhima-sena awaked from that slumber on the eighth day, aud felt himself strong beyond measure iu cou- ADI PARVA. 379 sequence of the nectar he had taken having been all digested. Seeing him awake, the Nagas began to console and cheer him, saying, '0 thou of miglity arms, the strength-giving liquoc thon hast drunk will give thee the might of ten thousand elephants ! No one now will be able to vanquish thee in fight ! O thou bull of the Kuru race, do thou bathe in this holy and auspicious water and return home. Thy brothers are disconso- late because of thee.' '^ Then Bhima purified himself with a bath in those waters, and decked in white robes and flowery garlands of the same hue, ate of the 25^^'<^^'^<^'^^''^<^'^ (rice and sugar pudding) offered to him by the Nagas. Then that oppressor of all foes, decked in celestial ornaments, received the adorations and blessings of the snakes, and saluting them in return, rose from the nether region. Bearing up the lotus-eyed Pandava from under the waters, the Nagas placed him in the self-same gardens ■wherein he had been sporting, and vanished in his very sight. " The mighty Bhima-sena, arrived on the surface of the earth, ran with speed to his mother. And bowing down unto her and his eldest brother, and scenting the heads of his younger brothers, that oppressor of all foes was himself em- braced by his mother and every one of those bulls amono- men. Affectionate unto one another, they all repeatedly ex- claimed, 'What joy is ours today, O, what joy 1' " Then Bhima, endued with great strength and prowess, related to his brothers everything about the villany of Duryo- dhana, and the lucky and unlucky incidents that had befallen him in the world of the Serpents. Thereupon, Yudiiish-thira wisely said, 'Brother, do thou observe silence on this. Do not speak of tiiis to any one. From this day, protect ye all one another with care.' Thus cautioned by the righteous Yudhish-thira, they all, with Yudhish-thira himself, became very vigilant from that day. And inorder that no negligence might occur on the part of the sons of Kunti, Vidura continual- ly offered them sage advice. "Sometime after, Duryo-dhana again mixed in the food of Bhima a poison that was fresh, virulent, and very deadly. But Yuyutsu (Dhrita-rashtra's son by a Vysya wife), moved 280 MAHABHARATA. by Ins friendship for the Pandavas, informed them of this. Vrikodara, however, swallowed it without any hesitation, and digested it completely. And though virulent, the poison produced no change on Bhima. " And when that terrible poison intended for the destruc- tion of Bhima failed of effect, Duryo-dhana, Kama, and Sakuni, "without giving up their wicked designs, had recourse to nu- merous other contrivances for accomplishing the death of the Pandavas. And though every one of these contrivances Avas fully known to the Pandavas, 3^et in accordance with the advice of Vidura they suppressed their indignation. "Meanwhile, the king (Dhrita-rashtra) beholding the Kura princes passing their time in idleness and growing naughty, appointed Gautama as their preceptor and sent them unto him for instruction. Born among a clump of heath, Gautama was well-skilled in the Vedas, and it was from him (also called Kripa) that the Kuru princes began to learn the use of arms. " Thus ends the hundred and twenty-ninth Section in the Sambbava of the Adi Parva. Section CXXX. ( Samhhava Parva continued. ) Janamejaya said, " 0 Brahmana, it behoveth thee to re- late to me everything about the birth of Kripa ! How did he spring from a clump of heath ? And whence also obtained lie his weapons ? " Vaisampayana said, " 0 king, the great sage Gotama had a son named Saradwau. This Saradwan was born with arrows (in hand). 0 thou oppressor of all foes, the son of Gotama exhibited great aptitude for the study of the Dhaniir-veda (science of weapons), but none for the other Vedas. And Saradwan acquired all his weapons by those austerities by which Brahmanas in student life acquire the knowledge of the Vedas. And Gautama (the son of Gotama) by his aptitude for the science of weapons an:l by his austerities also made Indra himself greatly afraid of him. Then, O thou of the Kuru race, the chief of the gods summoned a celestial dam- ADIPARVA. S81 gel named Jaiia-pacH and sent her unto Gautama, saying, *Do thy best to disturb the austerities of Gautama.' Repair- ing unto the charming asylum of Saradwan, the damsel began to tempt that ascetic equipped witli bow and arrows. Behold- ing that Apsara, of figure unrivalled on earth for beaut}^, alone in those woods and clad in a single piece of clolh, Saradwan's eyes expanded with delight. At sight of the damsel, his bow and arrow slipped from his hand and his frame shook all over with emotion ; but possessed of ascetic forti- tude and strength of soul, the sage mustered sufficent patience to bear up against the temptation. The suddenness, however, of his mental agitation, caused an unconscious emission of his vital fluid. Leaving his bow and arrows and deer-skin be- hind, he went away, flying from the Apsara. His vital fluid, however, having fallen upon a clump of heath, was divided into two parts, Avhence sprang two children that were twins. " And it happened that a soldier in attteudance upon king Shantanu while the monarcli was out ahuuting in the woods, came upon the twins. And seeing the bow and arrows and deer- skins on the ground, he thought they might be the offspring of some Brahmana proficient in the science of arms. Deciding thus, he took up the children along with the bow and arrows, and showed what lie found to the king. Beholding them the king was moved with pity, and saying, 'Let these become my children,' brought them to his palace. Then that first of men, Shantanu the son of Pratipa, having brouifht Gautama's twins into his house, performed in respect of them the usual rites of religion. And he began to bring them up and called them Kripa and Kripl, in allusion to the fact that he brought them up from motives of pity {KriiJo). The son of Gautama having left his former asylum continued his study of the science of arms in right earnest. By his spiritual insight he learnt that his son and daughter were in the palace of Shan- tanu. He thereupon went to the monarch and represented everything about his lineage. He then taught Kripa the four branches of the science of arms, and various other branches of knowledge, including all their mysteries and recondite details. In a short time Kripa became au eminent professor of the 382 mahabharata; science (of arms). And the hundred sons of Dlirita-rashtra, and the Pandavas along with the Yadavas, and the Vrishnis, and many other princes from various lands, began to receive lessons from him in that science. " So ends the hundred and thirtieth Section m the Sam- bhava of the Adi Parva. Section CXXXI. (Samhhava Parvd continued.) Vaisnmpayana said, " Desirous of giving his grand-sons a superior education, Bhisraa was on the look-out for a teacher endued with energy and well-skilled in the science of arms. Deciding, O thou foremost of the Bharatas, that none who was not possessed of great intelligence, none who was not illustrious or a perfect master of the science of arms, none who was not of god-like might, should be the instructor of the Kuru (princes), the son of Ganga, O thou tiger among men, placed the Pandavas and the Kauravas under the tuition of Bharadwaja's son, the intelligent Drona skilled in all the Vedas. Pleased with the reception given him by the great Bhisma, that foremost of all men skilled in arms — the'illustrious Drona of world-wide fame — accepted the princes as his pupils. And Drona taught them the science of arms in all its branches. And, O monarch, both the Kauravas and the Pandavas endued with immeasurable strength, in a short time became proficient in the use of all kinds of arms. " Janamejaya asked, " 0 Brahinana, how was Drona born ? How and whence did he acquire his arras ? How and why came he unto the Kurus ? Whose son also was he endued with such energy ? Again, how was born his son Ashwa- thama the foremost of all skilled in arras ? I wish to hear all this ! Please recite them in detail. " Vaisampayana said, "There dwelt at the source of the Gan- ges, a great sage named Bharadwaja, ceaselessly observing the most rigid vows. One day, of old, intending to celebrate the AgniJiotra sacrifice, he went along with many great Kishis to the Ganges to perform his ablutions, Arrived at the bank ADl PARVA, 383 of the stream, he saw Ghritachi herself — that Apsara endued with youth and beauty, who had gone there a little before. With an expression of pride in her countenance, mixed with a voluptuous langour of attitude, the damsel rose from the water after her ablutions were over. And as she wa? gently treading on the bank, her attire which was loose was disordered. Seeing her attire disordered, the sage was smitten with burn- ing desire. The next moment his vital fluid came out, in con- sequence of the violence of his emotion. The Rishi imme- tliately held it in a vessel called a clrona. Then, 0 king, Drona sprang from the fluid thus preserved in that vessel, by the wise Bharadwaja ! And the child thus born studied all the Yedaa and Vedangas. Before now Bharadwaja of great prowess and the foremost also of those possessing a knowledge of arms, had communicated to the illustrious Agnivesha a knowledge of the weapon called Agneya. O thou foremost of the Bha- rata race, the Rishi (Agnivesha) sprung from fire now commu- nicated the knowledge of that great weapon to Drona the son of his preceptor. *' There was a king named Prlshata who was a great friend of Bharadwaja. And about this time, Prishata had a son born unto him, named Drupada. And that bull among Ksha- triyas — Drupada the son of Prishata — used every day to come to the hermitage of Bharadwaja to play with Drona, and study in his company, 0 monarch, when Prishata was dead, thia Drupada of mighty arms became the king of the northern Panchalas. About this time, the illustrious Bharadwaja also ascended to heaven. Drona continuing to reside in his father's hermitage devoted himself to ascetic austerities. And having become well-versed in the Vedas and Vedangas, and having burnt also all his sins by his asceticism, the celebrated Drona, obedient to the injunctions of his father and moved by the desire of offspring, married Kripi — the daughter of Shara- dwan. And the daughter of Gautama, ever engaged in vir- tuous acts and the Agni-hotra and the austerest of penances, obtained a son named Ashwathama. And as soon as Aswa- thama was born, he neighed like the (celestial) steed Ucchai- srava, And hearing that cry, an invisible being ia the 384 MAHABHARATA, skies saul, 'The voice of this child, hath, like the neighing of a horse, been audible all around. The child shall, there- fore, be known by the name of Asivathama (the horse-voiced).' And the son of Bharadwaja (Drona) was exceedingly glad at having obtained that child. And continuing to reside in that hermitage he devoted himself to the study of the science of arms. " 0 kins:, it was about this time that Drona heard that the illustrious Erahraana Jamadagnya, the slayer of all foes, the foremost of all wielders of weapons versed in all kinds of knowledge, had expressed his desire of distributing in gifts all his wealth amontr Brahmanas. Having heard of Rama's know- ledge of arms and of his celestial Aveapons also, Drona set his heart upon them as also upon the knowledge of morality that Rama possessed. Then Drona of mighty arms and endued with high ascetic virtues, accompanied by disciples who were all devoted to vows and ascetic austerities, set out for the Mahendra mountains. Arrived at Mahendra, the son of Bhara- dwaja possessed of high ascetic merit, beheld the son of Bhrigu, that exterminator of all foes endued with great patience and with mind under complete control. Then, approaching with his disciples that scion of the Bhrigu race, Drona giving him his name told him of his birth in the line of Angira. And touching the ground with his head, he worshipped Rama's feet. And beholding the illustrious son of Jamadagni intent upon retiring into the woods after having given away all his wealth, Drona said, ' Know me to have sprung from Bharadwaja, bub not in any woman's womb ! I am a Brahmana of high birth, Drona by name, come to thee with the desire of obtaining thy wealth !' " On hearing him, that illustrious grinder of the Kshatriya race replied, 'Thou art welcome, O best of Dwijas ! Toll me what thou desirest.' Thus addressed by Rama, the son of Bharadawja replied unto that foremost of all smiters desirous of giving away the whole of his wealth, '0 thou of multifarious vows, I am a candidate for thj' eternal wealth.' ' 0 thou of ascetic wealth,' returned Rama, ' My gold and whatever other wealth I had, have all been given away unto Brahmanas, AD! PARVA. 385 This earth also to the verge of the sen, deched with towng and cities, as with a garland of flowers, I have also g-iven unto Kasyapa. I have now my body alone and my various valuable weapons left. I am prepared to give either my body or my weapons. Say, which thou wouldst have, I would give it thee. Say quickly !' " Drona answered, '0 son of Bhrigu, it behoveth thee to give me all thy weapons together with the mysteries of hurling and recallin«r them!' " Saying, 'So be it,' the son of Bhrigu gave away all his weapons unto Droua, — indeed, the whole science of arms with its rules and mysteries. Accepting them all, and thinking himself amply rewarded, that best of Brahmanas then, glad at heart, set out, for (the city of ) his friend Drupada. " Thus ends the hundred and thirty first Section iu the Sambhava of the Adi Parva, Section CXXXIL (Sambhava Parva contlnwed, ) Vaisampayana said, " Then, 0 king, the mighty son of Bharadwaju presented Idmself before Drupada, and address- ing that monarch, said, ' Know me for thy friend !' Thus addressed by his friend, the son of Bharadwaja with a joyous heart, the lord of Panchahi was ill able to bear that speech. The king, intoxicated with the pride of wealtli, contracted his brows in wrath, and with reddened eyes spake these words unto Droua, '0 Brahmana, thy intelligence is scarcely of a liigh order, inasmuch as tliou sayest unto me, all on a sudden, that thou art my friend ! O thou of dull apprehension, great kings can never be friends with such luckless and indigent wights as thou. It is true there was friendship between thee and me before, for we were then both equally circumstanced. But Time that impaireth everything in its course, imjjaireth friendship also. In this world, friendship never endureth for ever in any heart. Time weareth it off and anger destroyeth it too. Do thou not stick therefore to that worn-off friendship. Think not of it any longer. The 49 3B6 MAHABHARATA. friendship I had with thee, O thou first of Brahmanas, was for a particular purpose. Friendship can never subsist be- tween a poor man and a rich man^ between a man of letters •and an unlettered hind, between a hero and a coward. Why dost thou therefore desire the continuance of our former friend- ship ? There may be friendship or hostility between persons -equally situated as to wealth or might. The indigent and the affluent can neither be friends nor quarrel with each other. One of impure birth can never be a friend to one of pure birth; one who is not a charioteer can never be a friend to one who is SD ; and one who is not a king can never have a king for his friend. Therefore, why dost thou desire the continuance of our former friendship ?' " Vaisampayana continued, "Thus addressed by Drupada, •the mighty son of Bharadwaja became filled with wrath, and reflecting for a moment, made up his mind as to his course of action. Seeing the insolence of the Panchala king, he wished to check it effectually. Hastily leaving the Panchnla capital, Drona bent his steps towards the capital of the Kurus, named after the elephant. " Thus ends the hundred and thirty-second Section io the Sambhava of the Adi Parva. Section CXXXIII. ( Samhhnva Parva continued. ) Vaisampayana said, " Arrived at Hastinapore, that best of Brahmanas — the son of Bharadwaja — continued to live privately in the house of Gautama (Kripa). His mighty son (Aswa- thama) at intervals of Kripa's teaching, used to give the sons of Kunti lessons in the us« of arms. But as yet; none knew of Aswathama's prowess. " Drona had thus lived privately for sometime in the house of Kripa, when one day the heroic princes, all in a company, came out of Hastinapore. And coming out of the city, they began to play with a ball and roam about in gladness of heart. And it so happened that the ball with which they had been playing fell into a well And thereupon the princes strove their ADIPARVA. 387 Best to recover it from the well. But all the efforts the princes made to recover it proved futile. And they began to eye one another bashfully, and not knowing how to recover it, their anxiety was great. Just at this time they beheld a Brahmana near enough unto them, of darkish hue, decrepit and lean, sanctified by the performance of the Agni-hotra, and who had finished his daily rites of warship. And behold- ing that illustrious Brahmana, the princes who had despaired of success surrounded him immediately. Drona ( for that Brahmana was no other) seeing the princes unsuccessful, and conscious of his own skill, smiled a little, and addressing them said, ' Shame on your Kshatriya might, and shame also on your skill in arms ! Ye have been born in the race of Bharata I How is it that ye can not recover the ball (from the bottom of this well) ? If ye promise me a dinner to-day, I will, with these blades of grass, bring up not only the ball ye have lost but this ring also that I now throw down.' Thus saying', Drona — that oppressor of all foes — taking off his ring threw it down into that dry well. Then Yudhish-tlura, the son of Kunti, addressing Drona, said, ' 0 Brahmana, (thou askest for a trifle !) Do thou with Kripa's permission, obtain of us that which would last thee for life !' Thus addressed, Drona with smiles replied unto the Bharata princes, saying, 'This handful of long grass I would invest, by my mantras, with the virtue of weapons. Behold, these '^blades possess virtues that other weapons have not ! I will, with one of these blades, pierce the ball, and then pierce that blade with ano- ther, and that another with a third, and thus shall I, by a chain, bring up the ball' " Vaisampayana continued, " Then Drona did exactly what he had said. And the princes were all amsized and their eyes expanded with delight. And regarding what they had wit- nessed to be very extraordinai-y, they said, ' O learned Brah- mana, do thou brinor up the ring also without loss of time.' " Then the illustrious Drona, taking a bow with an arrow, pierced the ring with that arrow and brought up the ring at once. And taking the ring thus brought up from the well, still pierced with his arrow, he coolly gave it to the astonished 388 MAHABHARATA, princes. Then the latter, seeing the ring thus recovered, said, ' We bow to thee, O Brahmana ! None else owueth such skill. "We long to know who thou art and whose son. Whats also can we do for thee ?' " Thus addressed, Drona replied unto the princes, saying, * Do ye repair unto Bhisma and describe to him my likeness and skill. That mighty one will recognize me.' The princes then saying 'So be it,' repaird unto Bhisma and telling him of the pur[Dorfc of that Brahmana's speech, related everything about his (extraordinary) feat. Hearing everything from the princes, Bhisma at once understood that the Brahmana Avas none else than Drona, and thinking that he would make the best preceptor foif the princes, went in person unto him and •welcoming him respectfully, brought him over to the palace. Then Bliisma — that foremost of all wielders of arms — adroitly asked him the cause of his arrival at Hastinapore. And asked by him, Drona represented everything as it had happened^ saying, ' 0 sir, in times past I went to the great Rishi Agni- vesha for obtaining from him weapons and desirous also of learning the science of arms. Devoted to the service of my preceptor, I lived with him for many years in the humble guise of a Brahmachari, with matted locks on my head. At that time, actuated by the same motives, the prince of Pan- ci^ala — the mighty Yajna-sena — also lived in the same asylum. He became my friend, always seeking my welfare. I liked him much. Indeed, we lived together for many many years. O thou of the Kuru race, from our earliest years we had studied together and, indeed, he was my friend from boyhood, always speaking and doing what was agreeable to me. For gratifying mo, O Bhisma, he used to tell me — 0 Drona, I am the favorite child of my illustrious father. When the king installeth me as monarch of the Panehalas, the kingdom shall be thine, O friend ! This, indeed, is my solemn promise. My dominion, wealth, and happiness, shall all be dependent on thes.— At last the time came for his departure. Having finished his studies, he bent his steps towards his country. I offered him my regards at the time, and, indeed, I remem- bered hia words ever afterwards. ■ ADI PAliTA. 389 *" Sometime after, in obedience to the injiinctiong of ray father and tempted also by the desire of offspring, I married Kripi of short hair, who, gifted with great intelligence, had observed many rigid vows, and was ever engaged in the Agni- hotra and other sacrifices and rigid austerities. And Gautami, in time, gave birth to a son named Aswathama of great prow- ess and equal in splendour unto the Sun himself. Indeed, I was joyed on having obtained Aswathama, as much as my father had been on obtaining myself. *"Aud it so happened that one day the child Aswathama ob- serving some rich men's sons drink milk, began to cry. At thia I was so beside myself that I lost all knowledge of direction. Instead of asking him who had only a few kine (so that if he gave me one, he would no longer he able to perform his sacrifices and thus sustain a loss of virtue), I was desirous of obtaining a cow from one who had man^y, and for that I wandered from country to country. But my wanderings proved unsuccessful, for I failed to obtain a milch cow. After I had come back unsuccessful, some of his playmates gave him water mixed with powdered rice. Drinking this, the poor boy, from in- experience, was deceived into the belief that he had taken milk, and began to dance in joy, saying, — 0, I have taken milJc, I have taken milk ! — Beholding him dancing with joy amid his playmates smiling at his 8im[)licity, I was exceed- ingly touched. Hearing also the derisive speeches of busy- bodies who said. Fie upon the indigent Drona, who strives not to earn wealth ! "Whose son drinking water mixed with pow- dered rice mistaketh it for milk and danceth with joy, saying, I have taken milk — I have taken milk ! — I was quite beside myself. Reproaching myself much, I at last resolved that even if I should live cast off and censured by Brahmanas, I would not yet, from desire of Avealth, be anybody's servant, which is ever hateful. Thus resolved, O Bhisma, I went for form'Cr friendship, unto the king of the Somakas, taking with me my dear child and wife. Hearing that he had been ins- talled in the sovereignty (of the Somakas), I regarded myself as blest beyond compare. Joyfully I went unto that dear friend of mine seated on a throne, remembering my former » 390 MAHABHARATA. friflndahip with him and also his own words to me. And, 0 illustrious one, approaching Drupada, I said, — O thou tiger among men, know me for thy friend ! — Saying this I ap- proached him confidently as a friend should. But Drupada, laughing in derision, cast me off as if I were a vulgar fellow. And addressing me he said, — Thy intelligence scarcely seem- eth to be of a high order, inasmuch as, approaching me suddenly, thou sayest thou art my friend ! Time that im- paireth everything impaireth friendship also. My former friendship with thee was for a particular purpose. One of im- pure birth can never be a friend of one who is of pure birth. One who is not a charioteer can never be a friend of one who is such. Friendship can subsist between persons that are of equal rank, but not between those that are unequally situated. Friendship never subsisteth for ever in any heart. Time im- paireth friendships, as also anger destroyeth them. Do thou not stick, therefore, to that worn-ofF friendship between us. Think not of it any longer. The friendship I had with thee, O thou best of Brahmanas, was for a special purpose. There cannot be friendship between a poor man and a rich man, between an unlettered hind and a man of letters, between a coward and a hero. Why dost thou therefore desire the revival of our former friendship ? O thou of simple understanding, great kings can never have friendship with such indigent and luckless wights as thou ? One who is not a king can never have a king for his friend. I do not remember ever having promised thee my kingdom. But, O Brahmaua, I can now give thee food and shelter for one night.-^Thus addressed by him, I left his presence quickly with my wife, vowing to do that which I will certainly do soon enough. Thus insulted by Drupada, O Bhisma, I have been filled with wrath. I come to the Kurus desirous of obtaining intelligent and docile pupils. I come to Hastinapore to gratify thy wishes. 0, tell me what I am to do,' " Vaisampayana continued, " Thus addressed by the son of Bharadwaja, Bhisma said unto him, 'String thy bow, O Brahmaua, and make the Kuru princes accomplished in arms. Worshipped by the Kurus, enjoy with a glad heart to thj ADIPARVA. S81 Bll every comfort in their abode. Thou art the absolute lord, O Brahmana, of whatever wealth the Kurus have and of their sovereignty and kingdom. The Kurus are thine (from this day). Think that as already accomplisiied which may be in thy heart. Thou art, 0 Brahmana, obtained by us as the fruit of our great good luck ! Indeed, the favor thou hast conferred upon me by thy arrival is great !' " Thus ends the hundred and thirty-third Section in the Sambhava of the Adi Parva. ~ Section CXXXIV. • ( Sambhava Parva contlnxied. ) Vaisampayana said, "Then worshipped by Bhlsma, Drona — that first of men— endued with great energy, took up his quarters in the abode of the Kurus and continued to live there, receiving their adorations. And after he had rested awhile, Bhisma taking with him his grand-sons the Kawrava princes, gave them unto him as his pupils, making at the same time many valuable presents. And the mighty one (Bhisma) also joyfully gave unto the son of Bharadwaja a house that was tidy and neat and well filled with paddy and every kind of wealth. And that first of bowmen Drona there- upon joyfully accepted the Kauravas, r^iis;, the sons of Pandu and Dhrita-raslitra, as his pupils. And having accepted them all as his pupils, one day Drona called them apart and making them touch his feet, told them with a swelling heart, ' I have in my heart a particular purpose. Promise me truly, ye sinless ones, that when ye have become skilled in arms, ye will accomplish it.' " Vaisampayana continued, " Hearing these words, the Kuru princes remained silent. But Arjuna, 0 king, vowed to accomplish it whatever it was. Drona then cheerfully clasped Arjuna to his bosom and took the scent of his head repeated- ly, shedding tears of joy all the while. Then Drona enduei with great prowess taught the sons of Pandu ( the use of ) many weapons both celestial and human. And, 0 thou bull of the Bharata race, many other princes also flocked to that S92 MAHABHARATA. best of Brahmanas for instruction in arms. The Vrishnis and the Andhakas and princes from various huids and the (adopted) son of Radha of the Suta caste, (Kama), all became pupils of Drona. But of them all, the Suta child Kama from jea- lousy frequently defied Arjuna, and supported by Duryodhana, used to disregard the Pandavas. Arjuna, however, from devo- tion to the science of arms, always stayed by the side of his preceptor, and in skill, strenc]5th of arm, and perseverance, excelled all (his class-fellows). Indeed, although the instruc- tion the preceptor gave was the same in the case of all, yet in lightness and skill Arjuna became the foremost of all his fellow pupils. And Drona was convinced that none of his pupih would (at any time) be able to equal that son of Indra. "Thus Drona continued giving lessons to the princes in the science of weapons. And lyhile he gave unto every one of his pupils a narrow-mouthed vessel (for fetching water) in- order that much time may be spent in falling them, he gave unto his own son Aswathama a broad-mouthed vessel, so that filling it quickly, he might return soon enough. And in the intervals so gained, Drona used to instruct his own son in several superior methods (of using weapons). Jishnu (Arjuna) came to know of this, and thereupon filling his narrow- mouthed vessel with water by means of the Varuna weapon, he used to come unto his preceptor at the same time with his preceptor's son. And accordingly the intelligent son of Pritha that foremost of all men possessing a knowledge of weapons — had no inferiority to his preceptor's son in respect of excellence. Arj Una's devotion to the service of his preceptor as also tQ arras was very great, and he soon became the favorite of his preceptor. And Drona beholding his pupil's devotion to arms, summoning the cook, told him in secret, / Never give Arjuna his food in the dark, nor do thou tell him that I have told thee this.' A few days alter, however, when Arjuna was taking his food, a wind rose and thereupon the lamp that was burning went out. But Arjuna, endued with energy, continued eating in the dark, his hand, from habit going up to his mouth. His attention being thus called to the force of ABl PARVA. S93 foi'je of habit, the ftronof-arnied son of Paiidn set his hcarfc upon practising with liis how in the niglit. And, O Bhaiata, Drona, hearing the twang of his bow-string in the night, came to him, and cLisping him, snid, 'Truly do I tell thee that; I shall do that unto thee by which there shall not be a bow- man equal to thee in the worhh' " Vaisainpayana continued, ' Thereafter Drona began to teach Arj una the art of fighting on horse-back, on the back of elei»hants, on chariots, and on the ground. And the mighty Drona also instructed Arjuna in figliting with the mace, the sword, the toinara, the prasa, and the sakti. And he also instructed him in using many weapons and fighting with many men at the same time. And hearing reports of his skill, kings and princes, desirous of learning the science of arras, flocked to Drona by thousands. And amono-sfc those that came, there, 0 monarch, was a prince named Ekalavya, who was the son of Hiranya-dhanu, king of the Nishadas (the lowest of the mixed orders). Drona, however, cognisant; of all rules of morality, accepted not the prince as his pupil in archery, seeing that he was a Nishada, who might (ia time) excell all his high-born pupils. But, O thou oppress- or of all enemies, the Nishada prince, touching Drona's feefc with bent head, wended into the forest. And there makinor a clay image of Drona began to worship it respectfully, as if it were his real preceptor, and practise weapons before it with the most rigid regularity. lu consequence of his exceptional reverence for his preceptor, and of his devotion also to his purpose, all the three processes of fixing arrows on the bow-string, aiming, and letting ofT eliafts became very easy to him. "And one day, O thou grinder of all foes, the Kuru and the Pandava princes, with Drona's leave, set out on their chariota on a hunting excursion. A servant, O king, followed the party at liesure, with tiie usual implements and a dog. Having arrived at the woods, they wandered about intent on the pur- pose they had in view. Meanwhile, the dog also, in wandering alone about the woods, came upon the Nishada j)rince (Eka- lavya). And beholding the Nishnda of dark hue, of body 50 •394 MAHABHARATA, "besmeared with filth, dressed in black, and bearing matted locks on head, the dog began bark to aloud. " Thereupon the Niahada prince, desirous of exhibiting las lightness of hand, struck seven arrows into its mouth (before it could shut it). And the dog thus pierced with seven arrows came back to the Pandavas. And those heroes, behold- JDg that sight, were filled with wonder. And ashamed of their own skill, they began to praise the lightness of hand and precision of aim by auricular perception (exhibited by the un- known archer). And they thereupon began to seek in those woods for the unknown dweller thereof (who showed such skill). And, O king, the Pandavas soon found out the object of their search ceaselessly discharging arrows from the bow. And behold- ing that man of grim visage, who Avas a total stranger to them, they asked, 'Who art thou and whose son ?' Thus questioned, the man replied, 'Ye heroes, I am the son of Hiranya-dhanu king of the Nishadas. Know me also for a pupil of Drona,, labouring for the acquisition of the art of arms.' " Vaisampayana continued, " The Pandavas then, havicg made themselves acquainted wiih everything connected with him, returned (to the city ), and going unto Drona, told him of tiiat wonderful feat of archery which they had witnessed in the woods. But Arjuna, however, in particular, thinking all the v/hile, O king, of Ekalavya, saw Drona in private and relying upon his preceptor's affection for him, said, 'Thou hadst lovingly told me, clasping me to thy bosom, that no pupil of thine should be equal to me. Why then is there a pupil of thine, viz, the mighty son of the Nishada king, superior to me ?' " Vaisampayana continued, " Hearing these words, Drona reflected for a moment, and resolving upon the course of ac'fion he should follow, took Arjuna with him and went unto the Nishada prince. And he beheld Ekalavya with body besmear- ed with filth, matted locks (on head), clad in rags, bearing a bow in hand and ceaselessly shooting arrows therefrom. And when Ekalavya saw Drona approaching towards him, wending a few steps forward, he touched his feet and prostrat- ed himself on the ground. Aud the son of the Nishada king &DI PARVA. §95 worshipping Drona, duly represented himself as his pnpil, and clasping his hands in reverence, stood before him (awaiting his commands). Then Drona, O king, addressed Ekalavya, saying, 'If, O hero, thou art really my pnpil, give me then my fee.' Hearing these words, Ekalavya was very much gratified, and said in reply, 'O illustrious preceptor, what shall I give ? Command me ; for there is nothing, O thou foremost of all conversant with the Yedus, which I may not give unto my preceptor.' Drona answered, ' O Ekalavya, if thou art really intent on making me a gift, I should like then to have the thumb of thy right hand.' " Vaisampayana continued, " Hearing these -cruel words of Drona, who had asked of him his thumb as tuition-fee, Eka- lavya, ever devoted to truth and desirous also of keeping his promise, with a cheerful face and an unafHicted heart, cut off without ada his thumb, and gave it unto Drona. After this, when the Nishada prince began once more to shoot with the help of his remaining fingers, he found, O king, that he had lost his former lightness of hand. And Arjuna at this became happy, the fever (of jealousy) having left him. " Two of Drona's pupils became very much accomplished in the use of the mace. These were Duryodhana and Bhima, who were, however, always jealous of each other. Asv/athama excelled everyone in the mysteries of the (science of arms). The twins (Nakula and Sahadeva) excelled everybody in handling the sword. Yudish-thira excelled everybody as a charioteer. Arjuna, however, excelled everyone in every res- pect; surpassing everyone in intelligence, resourcefulness, strength, and perseverance. ^Accomplished in all weapons, Arjuna became the foremost of even the foremost of chariot- eers ; and his fame spread all over the earth to the verge of the sea. And although the instruction had been equal, yet the mighty Arjuna excelled all (the princes) in lightness of hand. Indeed, in weapons as in devotion to his preceptor, he became tiie first of them all. And amongst all the princes, Arjuna alone became an Atiratha (a charioteer capable of fighting at one time with sixty thousand foes). And the wicked sous of Dluita-rashtra, beholding Bhima-sena endued 39S MAKABHARATA, with great strength nud Arjuna accoiDplisbed in all arm», became very jealous of them. " O thou bull among mei), cue day Drona desirous of ieet'iDg the comparative excelleuse of all his pupils in the use of arms, collected them all together after their education had been com[)leted. And before assembling them together, he had caused an artificial bird, us the would-be aim, to be placed on the top of a neighbouring tree. And when they were all together, Drona said unto them, 'Take up your bows quickly and stand here aiming at that bird on the tree, with arrows fixed on your bow-strini,'s ; shoot and cut off the bird's liead, as soon as I give the order. I shall give each of ye a turn, one by one, my children. Vaisampayana continued, " Then Drona, that foremost of all Angira's sons, first addressed Yudhish-thira saying, 'O irrepressible one, ain^ with thy arrow and let it off as soon as I give the order. Yudishthira took up the bow first, as desired, O king, by bis preceptor, and stood aiming at the bird. But, O thou bull of the Bharata race, Drona in an instant, addressing the Kuru prince standing with bow in hand, said, 'Behold, O prince, that bird on the top of the tree.' Yudhish- thira replied unto his preceptor, saying, 'I do.' But the ins- tant after, Drona again asked him, 'What dost thou now see, O prince? Seest thon the tree, myself, or thy brothers?' Yudhish-thira answered, 'I see the fcree, thyself, my brothers, and the bird.' Drona repeated his question, but was answered as often in the same words. Drona then, vexed with Yudhish- thira, reproachingly told him, 'Stand ihou apart. It is not for thee to strike the aim.' Then Di-ona repeated the experi- ment with Duryo-dhana and the other sons of Dhrita-rashtra one after another, as also with his other pupils, Bhima and the rest, including the princes who had come unto him from other lands. But the answer in every case was tlie same as Yudhish-thira's, viz, ('We behold the tree, thyself our fellow- pupils, and the bird).' And reproached by their pn^i^cptor, they were all ordered, one after another, to stand apart." Thus ends the hundred and thirty-fourth Sjotiou in the kjambhu\ a of the Adi Parva. SectiOxX CXXXV. ( Sambkava Parva continued. ) Vaisanipayana said, " When everyone had failed, Drona smiliugly called Arjuna and said unto him, 'By thee the aim must be shot at ; therefore, turn thy eyes to it. Thou must let fly the arrow as soon a^ I give the order. Therefore, O son, stand here with bow and arrow for an instant.' Thus addressed, Arjuna stood ainiiui^ at the bird, as desired by his preceptor, with bow bent. An instant after Drona asked him as in the case of others, 'Seest thou, O Arjuna, the bird there, the tree, and myself?' Arjuna replied, 'I see the bird ©nly, but not the tree or thyself.' Then the irrepressible Drona, well pleased with Arjuna, the instant after, again said unto that mighty charioteer amongst the Pandavas, 'If thou seest the vulture, then describe it to me. And Arjuna said, 'I only see the head of the vulture, not its body. At these words of Arjuna, the down on Drona's body stood on end for delight. And he then said to Partha. 'Shoot tiiou.' And the latter instantly let fly (liis arrow) and with his sharpened shaft speedily struck off the head of the vulture on the tree and brought it to the ground. No sooner was the deed done than Drona clasped Falgoona to his bosom and thought that Dru- pada with his friends had already been vanquished in fight. " Sometime after, O thou bull of the Bharata race, Drona, accompanied by all his pupils, went to the banks of the Ganges to bathe in the sacred stream. And when Drona had plunged in the stream, a strong alligator, as if sent by Death himself, seized him about his thigh. And though quite capable him- self, Drona asked in seeming hurry his pupils to rescue him. And he said, '0 kill this monster and rescue me.' Contem- poraneously with this speech, Vivatsu f Arjuna) struck the monster within the water with five sharp arrows irresistible in their course, while the other pupils stood confounded each at his place. Beholding Arjuna's readiness, Drona con- sidered him to be the foremost of all his pupil?, and be- eaino highly pleased. The monster, in the meantime, cut 398 Mahabharata; into pieces by the arrows of Arjuna, released the tlngh of the illustrious Drona and gave up the ghost. The son of Bharadwaja then addressed the illustrious and mighty chariot- eer Arjuna and said, ' Accept, O thou of mighty arms, this very superior and irresistible weapon called Brahma-shira, with the methods of hurling and recalling it. Thou must not, however, ever use it against any human foe, for if hurled at any foe endued with inferior energy, it might burn the whole universe. It is said, 0 child, that this weapon hath not a peer in the three worlds. Keep it therefore with great care, and listen to what I say. If ever, 0 hero, any foe not human contendeth against thee, then shalt thou employ it against him for compassing his death in battle.' Pledging himself to do what he was bid, Vivatsu then, with joined hands, received that great weapon. The preceptor then, addressing him again, said, 'None else, in this world, will ever become a superior bowman to thee. Vanquished thou shalt never be by any foe, and thy achievements will be great.'" Thus ends the hundred and thirty-fifth Section in the Sambhava of the Adi Parva. Section CXXXVI. {Samhhava Pdrva continued. ) Vaisampayana said, " O thou of the Bharata race, behold- ing the sons of Dhrita-rashtra and Pandu accomplished in arms, Drona, O monarch, addressed king Dhrita-rashtra, in tiie presence of Kripa, Soma-datta, Valhika, the wise son of Ganga, Vyasa, and Vidura, and said, '0 thou best of Kuru kings, thy children have completed their education. With thy permission, 0 king, let them now show their proficiency.' Hearino- him, the king said with a glad heart, 'O thou best of Bi-ahraanas, thou hast, indeed, accomplished a great deed. Command me thyself as to the place and the time where and when and the manner also in which the trial may be held. Grief arising from my own blindness maketh me envy those men who, blesssed with sig^^t, will behold my children's prowess iu arms. O Khatta (Vidura), do all that Drona ADl PARVA. 399 ■sayeth. O thou devoted to virtue, I think there is nothing that can be more agreeable to me.' Then Vidura giving the necessary assurance to the king, went out to do what he wa3 bid. And Drona, endued \yith great wisdom, then measured out a piece of land that was void of trees and thickets and furnished with wells and springs. And upon the spot of land so measured out, Drona — that first of eloquent men^ selecting a lunar day wheu the star ascendant was auspicious, offered up sacrifice unto the gods, in the presence of the citizens assembled by proclamations to witness the same. And then, 0 thou bull among men, the artificers of the king built thereon a large and elegant stage according to the rules laid down in the scriptures. And it was furnished with all kinds oi weapons. And they also built another elegant hall for lady spectators. And the citizens constructed many plat- foms, while the wealthier of them pitched many spacious and high tents all around. " And when the day fixed for the exhibition came, the king accompanied by his ministers, with Bhisma and Kripa the fore- most of preceptors, walking ahead, came unto that theatre of almost celestial beauty, constructed of pure gold, anj decked with strings of pearls and the lapis lazuli. And, 0 thou first of victorious men, Gandhari blessed with great (^ood fortune and Kunti, and the other ladies of the royal house- hold in gorgeous attire and accompanied by their waiting- women, joyfully ascended the platforms, like celestial ladies ascending the Sumeru mountain. And the four orders includ- ing the B ahmanas and Kshatriyas, desirous of beholding the princes' skill in arms, left the city and came running to that spot. And so impatient was every one to behold the spectacle, that the vast crowd assembled there in almost an instant. And with the noise of blowing trumpets and beating drums and the sound of many voices, that vast concourse became like the agitated ocean. " At last, Drona accompanied by his son, dressed in Avhite attire, with white sacred thread, white locks, white bread, white garlands, and white sandal paste besmeared over his body, entered the lists, It seemgd as if the Moon hinvv ;) 4(00 MAHABHARATA. accompanied by the plmet Mars appeared in an unclouded sky. On entering, Bharadwaja pei-fonned timely worship, and caused Brahmanas versed in the tnantra'^ to celebrate the auspicioui5 rites. And after auspicious sweet-sounding musicial instru- ments had struck U|) as a propitiatory ceremony', entered some persons equipped with various arms. And then having girt up their loins, entered those mighty warriors, he best of the Bharata race (the princes) furnished with the finger-i)rotect- ors, and bows and quivers. And with Yudishtliira at their head, the puissant princes entered in the order of age and be- gan to show wonderful sJcill with their weapons. Some of the spectators lowered their heads, apprehending fall of arrows. While others fearlessly looked ou with wonder. And swiftly riding on horses and managing them, dexterously, the prin- ces began to hit marks with shafts graced with their res- pective names. And seeing the prowess of the princes furuish- ed with bows aud arrows, the spectators thought that they were seeing the city of the Gandharvas, and became filled with amazement. And, O Bharata, all of a sudden some hundreds and thousands, with eyes expanded with wonder, exclaimed 'Well done! Well done!' And having repeatedly displayed their skill and dexterity in the use of the bow and arrow and in the management of cars, the mighty warriors took up their swords and bucklers, and began to range the lists, playing tlieir weapons. The spectators saw (with wonder) their agility, the symmetry of tlieir bodies, their grace, their calmness, the firmness of tlieir grasp and their use of the sword and buckler. Then Vrikodara and Suyodhana inter- nally delighted (at the prospect of fight) entered the arena, mace in hand, like two one-peaked mountains. And the mighty armed warriors biaced their waist, and summoning up their energy, roared like two mad (male) elephants con- tending for a female one; and like two mad male elephants those mighty heroes faultlessly (in consonance with the dictates of the science of arms) went right and left, circling the lists. And Vidura described to Dhrita-rashtra and the mother of the Pandavas (Kunti) to Gandhaii all the feats of the priuces. " ADl PAUVA. 401 Thus ends the hundred and thirtv-slxth Section in the Sambhava of the Adi Parva, Section CXXXVII. ( Samhhava Parva continued. ) Vaisampayaiia continued, " And upon the Kuru king and Bhiraa the foremost of all endued with strength, having entered the arena, the spectators were divided into two parties, in consequence of their partiality swaying their affections. And some cried 'Beijold the heroic king of the Ivurus !' And some, 'Behold Bhiraa !' And on account of these cries there was all of a sudden a loud uproar. And seeing the place became like a troubled ocean, the intelligent Bharadwaja said unto his dear son Aswathama, 'Restrain thou both these mighty warriors so proficient in arms ! Let not the ire of the assembly be pro- voked by this combat of Bhima and Duryo-dhana.' " Vaisampayana continued, " And the son of the preceptor of the princes then restrained those combatants with uplifted maces and. who reseuibleJ two swollen oceans agitated by the winds that blow at the universal dissolution. And Drona himself entering the yard of the arena commanded the mu- sicians to stop and with a voice deep as that of the clouds addressed these words : 'Behold ye now that Partha who is dearer to me than my own son, the master of all arras, the son of Indra himself, and like unto the younger brother of Indra (Vishnu) !' And having performed the propitiatory rites, the youth Falgnna, furnished with the finger-ptotector and his quiver full of shafts anl bow in hand, doning on his golden mail, appearel in the lists even like an evening cloud reflect- ing the rays of the setting sun, and illumined by the hues of the rainbow and flashes of lightning. " And on seeing Arjuna the whole assembly were delighted, and conches began to be blown all around with other musical instruments. And there arose a great uproar in consequence of the spectators exclaiming, 'This is the graceful son of Kunti !'— 'This is the middle (third) Pandava !' — 'This is the son of the mighty ludra !' — 'This ia the protector of the Kuras !' — 'TLia is 51 402 MAHABHARATA, the foremost of those versed in arms '.'—'This is the foremost of all cherishers of virtue !'— 'This is the foremost of all well- couducted persons, the great repository of the knowledge of manners !' At those exclamations, the tears of Kunti, mixing with the milk of lier breast, drenched her bosom. And having his ears filled with that uproar, that first of men, Dhrita- rashtra, asked Vidura with delight, 'O Kshatta, what is this great uproar, like unto that of the troubled deep, arising all of a sudden, and rending the very heavens ?' Vidura replied 'O mighty monarch, the son of Pandu and Pritha, Falguna, clad in mail hath entered the lists. And hence this uproar !' Dhrita- rashtra said, '0 thou of soul so great, by the three fires sprung from Pritha who is even like the sacred fuel, I have, indeed, been blessed, favored and protected !' " Vaisampayana continued, "And when the spectators excited with delight, had somewhat regained their equanimity, Vivat- shu began to displ.iy before his preceptor iiis lightness in the use of weapons. By the Agneya weapon he created fire, and by the Fanuia weapon, he created water. And by the Vaya' 'vya weapon, he created air, and by the Paryanya weapon, he created clouds. And by the Bhaunna weapon, he created land, and by the Parvatya weapon mountains came into being. And by the Antar-dhana weapon these all were made to disappear. Now the beloved of his preceptor (Arjuna) appeared tall, and now short ; now he was seen on the yoke of his car, and now on the car itself ; and the next mo- ment he was on the ground. And the hero favored by his practised dexterity, hit by his arrows various butts, some tender, some fine, and some of thick composition. And like one shaft, he let fly at one time into the mouth of a moving iron boar five shafts together from his bow-string. And that hero of mighty energy discharged one and twenty arrows into the hollow of a cow's horn hung up on a rope and swaying to and fro. In this manner, O sinless one, Arjuna showed his profound skill in the use of the sword, the bow, and the mace, walking over the lists in circles. "And, O Bharatft, when the exhibition had well nigh ended, ^he excitement of the spectators cooled, aad the sound of the ADl PARVA. 40^ musical instruments been suspended, there was heard proceed- ing from the gate, the slappinor of arms, betokening might and strength, and even like unto the roar of thunder. And, O king, fts soon as this sound was heard, the assembled multitude instantly thought, 'Are tiie mountains splittiDj:{,or is the Earth itself rending asunder, or is the welkin resounding with the roar of gathering clouds ?' And then all the spectators turned their eyes towards the entrance. And Drona stood surrounded by the five brothers — the sons of Pritha, and seemed like the moon in conjunction with the five-starred constellation Hasta, And Duryodhana, that slayer of foes, stood up ia haste and was surrounded by his century of liaughty brothers ■with Aswathama amongst them. And that prince, mace ia hand, thus surrounded by his hundred brothers with uplifted weapons, appeared like Purandara in days of yore, encircled by the celestial host on the occasion of the battle with the Danavas." Thus ends the hundred and thirty-seventh Section in the Sambhava af the Adi Parva. Section CXXXVIII. ( Sambhava Parva continued. ) Vaisarapayana continue 1, " When the spectators, with eyes expan3ei with wonder, male v/ay for that subjugator of hostile cities, Kama, that hero with his natural mail and face brightened up with ear-rii>gs, taking his bow and girding on his sword, entered the spacious lists, like a walking cliff. That far-famed destroyer of hostile hosts, the large-eyed, Kama, was born of Pritba in her maideiihood. He was a por- tion of the hot-beamed Sun. His energy and prowess v/ere like unto those of the lion, or the bull, or the leader of a herd .of elephants. He resembled the sun in splendour, the moon in loveliness, and the fire in energy. Born of the Sun himself he was tall in stature like a golden palm tiee, and endued with the vigor of youth he was C!>pable of slaying a lion. Handsome in features, he was possessed of countless accom- plishments. The mighty-armed v/arrior eyeiu-g all around th^' 404; MAHABHARATA. arena, bowed indifferently to Drona and Kripa. And the entire assembly, motionless and with steadfast gaze, thought 'Who is he ?' And they became agitated in consequence of their curiosity to know the warrior. And that foremost of eloquent men, the offspring of the Sun, in a voice deep as that of the clouds, addressed liis unknown brother, the son of the subduer of the Asura Paka (Indra) saying, '0 Partha ! I shall perform feats before this gazing multitude, excelling all thou hast performed ! Beholling them thou shalt be amazed 1' And, O thou best of those blest with speech, he had hardl}'' ended when the spectators stood up all at once, as if uplifted by some instrument. And, O tiger among men, Duryodhana was filled with delight, while Vivatshu was ins- tantly all abashment and anger. Then with the permission of Drona the mighty Kama delighting in battle, there did all that Partha had done before. And, O Bharata, Duryodhana with his brothers thereupon embraced Kama in joy and then addressed him saying, 'Welcome, O mighty-armed warrior ! I liave obtained thee by good fortune, O polite one ! Live thou as thou pleasest, and command myself and the kingdom of the Kurus !' Kama replied, 'When thou hast said it, I regard it as already accomplished ! I only long for tliy friendship ! And, O lord, my wish is even for a single combat with Arjuna!' Duryodhana said, 'Do thou with me enjoy the good things of life ! Be thou the benefactor of thy friends, and, O thou re- pressor of enemies, place thou thy feet on the heads of all foes.' " Vaisarapnyana continued, "And Arjuna, after this, deeming himself disgraced, said unto Kama stationed amidst the brothers like unto a cliff, ' Tiiat path wliich the unwelcome in- truder and the uninvited talker cometh to, shall he thine, 0 Kama, being slain by me !' Kama replied, 'This arena is meant for all, not for thee alone, OFalguna! They are kings who are superior in energy ; and verily, the Kshatriya regardeth might alone. What need of altercation which ia the excercise of the weak ! 0 Bharata, speak then in arrows, until with arrows I strike off thy head today before the preceptor himself !'" ADIPARVA. 405 Vuisampayana continued, " And then, hastily embraced by his brothers, Partlia, that subduer of hostile cities, with the permission of Drona advanced for the combat. On the other side Kama having been embraced by Duryodhana with his brothers, taking up bin bow and arrows, stood ready for fight. Then the firmament became enveloped in clouds emitting flashes of lightning, and the colored bow of Indra ap[)eared shedding its effulgent rays. And the clouds seemed to laugh in consequence of rows of white vakas that were then on their wing. And seeing Indra thus viewing the arena from affection (for bis son), the Sun too dispersed the clouds from over his own offspring. And Falguna remained deep hid undercover of the clouds, while Kama remained visible, being surrounded by the rays of the Sun. And the sons of Dhrita- rashtra stood by Kama, and Bharadwaja, and Kri{)a, and Bhisma remained with Partha. And the assembly was divided as also were the female spectators. And knowing the state of things, Kunti, the daughter of Blioja, swooned away. And by help of female attendants, Vidura, versed in the lore of all duties, revived the insensible Kunti by sprinkling sandal paste and water on her person. On being restored to conscious- ness, Kunti seeing her two sons clad in mail was seized with fear, but she could do nothing (to protect then»). And behold- ing both the warriors with bows strung in their hands, the son of Saradwan, Kripa, knowing all duties and cognisant of the rules regulating duels, addressed Kama, saying, "This Pandava is the youngest son of Kunti. He belongeth to the Kaurava race. He will engage in combat with thee. But, O thou mighty-armed one, thou too must tell us thy lineage and the names of thy father and mother; and the royal line of which thou art the ornament! Learning all this, Partha will fight with thee or not (as he shall see fit). Sons of kings never fight with men of inglorious lineage.'" Vaisampayana continued, " Thus addressed by Kripa, Kar- na's countenance became like unto a lotus pale and torn with the pelting showers of the rainy season. Duryodhana said, 'O preceptor, verily, the shastras have it that three classes of persons can lay claim to royalty, viz, persons of the blood 406 MAHABUARATA. royal, heroes, and, lastly, those that lead armies. If Falgvina is unwilling to fight with one who is not a king, I will install Kama king of Anga !' " Vaisampayana said, " And at that very moment, seated on a golden seat, with fried paddy and flowers and water-pots and much gold, the mighty warrior Kama was installed king by Brahmanas versed in mayitras. And the royal umbrella was held over his head, while chamaras waved around that re- doubted hero of graceful mien. And the cheers having ceased, king (Kama) said unto the Kaurava Duryodhana, 'O tiger among mouarchs ! What shall I give unto thee that may compare with thy gift of a kingdom ? 0 king, I will do all thou biddest ! And Suyodhana said unto him, 'I eagerly wish for thy friendship!' Thus spoken to, Kama replie'l, 'Be it so.' And they embraced each other in joy, and experienced great happiness," Thus ends the hundred and thirty-eighth Section in the Sambhava of the Adi Parva. Section CXXXIX. ( Sambhava Parva continued. ) Vaisampayana said, " After this, with his sheet loosely hanging down, Adhiratha entered the lists, perspiring and trembling, and supporting himself on a staff. " Seeing him Kama left his bow and impelled by filial regard bowed his head still wet with the water of inauguration. And then the charioteer, hurriedly covering his feet with the end of his sheet, addre^^sei Kama crowned with success as his son. And the charioteer embraced Kama and from excess of affection bedewed his head with tears, that head still wet with the water sprinkled over it on account of his coronation as king of Anga. And seeing the charioteer, the Pandava Bhima-sena took Kama for a charioteer's son, and said by way of ridicule, '0 thou son of a charioteer ! Thou dost not deserve death in fight at the hands of Partha ! As befits thy race take thou anon the whip ! And, O worst of mortals ! surely, thou art not worthy to sway the kingdom -of Anga, even as a dog doth not deserve the butter placed ADIPARYA. 407 before the sacrificial fire. Kama, thus addressed, with slightly quivering lips fetched a deep sigh and looked at the god of day in the skies. And even as a mad elephant riseth frona aa assemblage of lotuses, rose the mighty Duryodhanain wrath from among his brothers. And addressing that performer of dreadful deeds, Bhima-sena there present, the Kauiava said, '0 Vrikodara ! it behoveth thee not to speak such words. Might is the cardinal virtue of a Kehatriya, and even a Kshatriya of inferior biith deserveth to be fought with. The linea<^e of heroes, like the sources of lordl}' rivers, is ever unknown. The fire that covereth the whole world riseth from the waters. The thunder that slayeth the Danavas was made of a bone of (a mortal named) Dadhichi. The illustri- ous deity Guha, who combines in his composition the portions of all the other deities, is of lineage unknown. Some call him the offspring of Agni ; some, of Krittika; some, of Rudra; and some, of Ganga. It hath been heard by us that persons born in the Kshatriya order have before become Brahmanas. Viswamitra and others (born Kshatriyas) have obtained the eternal Brahma. The foremost of all wielders of weapons — the preceptor Drona — hath been born in a Avater- pot, and Kripa of the race of Gotama hath sprung from a clump of heath. Your own births, ye Pandava princes, are known to me. Can a she-deer bring forth a tiger (like Kama of the splendour of the Sun, and endued with every auspi- cious mark, and bom also with a natural mail and ear-rings ? This prince among men deserveth the sovereignty of the world, not of Anga only, in consequence of the might of his arm and my disposition to obey him in everything. If there be anybody here to whom all tliat I have done unto Kama hath become intolerable, let him ascend his chariot and bend his bow with the help of his feet.' " Vaisampayana continued, '' Then there arose a confused murmur amongst the spectators approving of Duryodhaua's speech. The sun, however, went down, but prince Duryo- dhana taking Kama's hand led him out of the arena lighted with countless lamps. And, 0 king, the Pandavas also, accompanied by Droua and Kripa evnd Bhisrna, returned to 408 MAHABHARATA, their abodes. And the people too came away, some naming Arjuna, some Kama, and some Diiryodhana, (as the victor of the day. ) And Kanti recognising her son in Kama by the various auspicious marks on his person and beholding hira installed in the sovereignty of Atiga was, from motherly affection, very well pleased. And Duryodhana, O monarch, having obtained Kama (in tliis way), banished his fears ari- sing out of Arj Una's proficiency in arms. And the heroic Kama, accomplished in arms, began to gratify Duryodhana with sweet speeches, while Yudbish-thira was impressed with the belief that there was no warrior on earth like unto Kama. Thus ends tlie hundred and thirty-ninth section in the Sarabhava of the Adi Parva. Section CXL. (Sambhava Parva continued.) Vaisarapayana continued, " Beholding tlie Pandavas and the sons of Dhrita-rashtra accomplished in arms, Drona thought the time had come when he could demand the pre- ceptorial fee. An I, 0 king, assembling his pupils one day together, the preceptor Drona asked of them the fee, saying, 'Seize ye Drupada the king of Panchala in battle and bring him unto me. Tiiat shall be the most acceptable fee 1' Those warriors then, answering *So be it,' speeiily ascended their chariots, and for bestowing upon their preceptor the fee he demanded, marched out accompanied by him. Those bulls among men smiting the Panchalas on their way laid siege to the capital of the great Drupada. And Duryodhana and Kama and the mighty Yuyutshu, and Dush-shasana and Vikarna and Jala-shauiha and Sulochana — these and many other foremost of Kshatriya princes of great prowess vied with each other in becoming the foremost in the attack. And the princes riding ou first chiss chariots and followed by cavalry, entering the hostile capital, proceeded along the streets. " Meanwhile, the king of Panchala beholding that mighty fjrce and hearing its loud clamour, came out of his palace ADI PARVA. 409 accompanied by his brothers. And king Jagna-sena was well- armed. But the Kuril sCrmy assailed him with a shower of arrows uttering their war-cry. But Jagna-sena, difficult of being subdued iu battle, upon his white chariot approaching the Kurus began to rain his fierce arrows arround. " Before the battle commenced, Arjuna, beholding the pride of prowess displayed by the princes, addressed his preceptor — that best of Brahmanas — Drona and said, 'We shall exert ourselves after these have displayed their prowess. The king of Pduchala can never be taken on the field of battle by any of these!' Having said this, the sinless son of Kunti, surrounded by his brothers waited ontside the town at a dis- tance of a mile from it. Meanwhile Drupada, beholding the Kuru host, rushed forward and pouring a fierce shower of arrows around, terribly afflicted the Kuru ranks. And such was his lightness of motion on the field of battle that though fighting unsupported on a single chariot, the Kunis from panic supposed that there Avere many Drnpadas opposed to them. And the fierce arrows of that monarch fell fast on all sides, till conches and trumpets and drums by thousands began to be sounded by the Panchalas from their houses (giving the alarm). Tiien there arose from the mighty Panchala host a roar terrible as that of tiie lion, while the twang of their bow- strings seemed to rend the very heavens. Then Duryodhana and Vikarna, Suvahu and Dirgha-lochana and Dush-shasana, becoming furious, began to shower their arrows upon the enem}'. But the mighty bowman — Prishata's sou — invincible in battle, though very much pierced with the arrows of the enemy, instantly began, 0 Bharata, to afflict the hostile ranks with greater vigor. And moving over the field of battle like a fiery wheel, king Drupada with his arrows smote Duryodhana and Vikarna and even the mighty Kama, and many other heroic princes and numberless warriors, and slaked their thirst of battle. Then all the citizens showered upon the Kurus various missiles like clouds showering rain-drops upon the earth. And young and old they all rushed to battle assailing the Kurus with vigor. The Kauravas then, 0 Bharata, beholding the battle become frightful, broke and fled wailing towards the Paudavas. 52 410 MAHABHAEATA* "The Pandavas, hearing the terrible wuil of the beaten host, reverentially saluted Droiia and ascended their chariots. Thea Arjana hastily bidding Yudhish-thira nob to engage in the fi'dit, rushed forward, appointing the sons of Ma.iri (Nakula and Sabadeva) the protectors of his chariot wheels, while Bhima-seua, ever fii^bting in the van, with mace in hand, ran ahea.!. The sinless Arjuna, thus accompanied by his brothers, hearing the shouts of the enemy, advanced towards them filling the wiiole region with the sound of his chariot-wheels. And like a Makara entering the sea, the miohly-armed ]3hima, resembling a second Yama with mace in hand, entered the Puuchala ranks, — fiercely roaring like the ocean in a teuipest. An'l Bhima., mace in htmd, first rushed towards the array of elephants in the hostile force, while Arjuna, proficient in war, assailed that force (in some other point) by the prowess of his arm. And Bhima, like the great destroyer himself, began to slay thos" elephants with his mace. Those hug© finimtils like unto mountains, struck with Bhima's mace, had their heads broken into pieces, and covered with streams of blood, began to fail upon the ground like cliffs loosened by thundfT. And the Pandava prostrated on the ground ele= pha* *i r.nd horses and cars by thousands and slew much in- fantry and many cutirioteers. Indeed, as a iierdsman in the woods driveth before him with his staff countless cattle with ease, so did Vrikodara drive before him the chariots and ele- puunts of the hostile force. " Meauwhile FJ;Tuna, impelled by the desire of doing good unto Bharadwiija, assailed the son of Prishata with a shov/er of arrov^s and felled him from the elephant on which he was seated. And, O monarch, Arjuna, like unto tho terrible fire that consumeth at the end of the Yuga, began to prostrate on the ground horses and cars and elephants by thou- sand?. The Panchalas and the Srinjiyas, on the other hand, thus assailed by the Pandava, met lii u with a perfect shower of weapons of various kinds. An. I they sent up a loud shout :avd fought desperately with Arjuna. The battle became furious and terrible to behol I. Hearing the enemy's shout, the son of Indra was filled wiih wrath. Assailing the ADI PARVA. 411 hostile host with a, thick shower of arrows, lie rushetl towarig it furiously, ufflicting it with renewed vigor. They who observei the iUustrious Arjiina at that time coull not mark any interval between his fixing the arrows on the bowstring and letting them off. Loud were the shouts that rose there- upon mingled with cheer.s of approval. Then the king of Panchala, accoin[>ai)ied by (the generalissimo of his forces), Satya-jit, rushed with speed 'xt Arjuna like tLo Asura Sam- vara rushing at the chief of the celestials (in days of yore). Then Arjuaa covered the king of Panchala with a thick ehower of arrows. Then there arose a frigh'f.i! uproar among the Panchala host like unto the roar of a mightjr lion springing the leader of a herd of elei)Ii!i!its. And be- holding Arjuna rushing at the king of Panchala f^r eoizing him, Satyajit of great prowess rushed at hiin. And the two warriors, like unto ludra and the Asura Virochana's son ( Vali ), apj)roachinnr each other for combat, began to grind each other's ranks. Then Arjuna with great fo<.ce pierced Satyjijit with ten keen shafts r,t wh'ch feat the spectators were all amazed. But Satyajit without losing any time assailed Aijuna with a hundred shafts. Then Ih.it mighty charioteer, Arjuna, endued with remarkable light- ness of motion, thus covered by that shov/er of arrows, rubbed his bow-string to increase tlie velocity of hia shiifis. Then cutting in twain his antagonist's bow, Aijana rushed at the king of Panchala. But Satyajit quickly taking up a tougher bow pierced with his arrows Partha, his chariot, charioteer, and horse.s. A.-juna, thus assailed in battle Uy the Panchala warrior, forgave nut his foe. E;igt^-r to tlay Liai at once, he pierced with a number of r.rrows his antiigonisi's horses, flags, bow, clenched ( left ) fist, charioteer, nni the attendant at his back. Thou S;ctyajit, finding his Lows re- peatedly cut in twain and his horses slain as often, desisted from the {\rf]\t. O " The king of Panchala, beholding his general thus discom- fited in the encounter, himself began to shower his arrows upon the Pandava prince. Then Arjuna, that foreniosc of warriors crowned with success, began to fight furiously. Ai;d 412 MAHABHAIIATA. quickly cutting his enemy's bow in twain as also his flag-staffs which he caused to fall down, lie pierced his antagonist's horses and charioteer also with five arrows. Then throwing aside his bow, Arjuna took his quiver, and taking out a scimi- tar and sending forth a loud shout, leaped from his own chariot upon that of his foe. And standing there with perfect fearlessness he seized Drupada as Gadura seizeth a huge snake after agitating the waters of the deep. At sight of this, the Panchala troops ran away in all directions. "Then Dhananjaya, having thus exhibited the might of his arm in the presence of both hosts, sent forth a loud shout and came out of the Panchala ranks. And beholding him returning (with his captive), the princes began to lay waste Drupada's capital. Addressing them Arjuna said, 'This best of monarchs, Drupada, is a relative of the Kuru heroes. Therefore, 0 Bhima, slay not his soldiers ! Let us only give unto our preceptor his fee !'" Vaisampayana continued, "O king, thus prevented by Arjuna, the mighty Bhima-aena, though unsatiated with the exercise of battle, refrained from the act of slaughter. And, O thou bull of the Bharata race, the princes then taking Dru- pada with them, after having seized him on the field of battle along with his friends and counsellors, offered him untoDrona. And Drona beholding Drupada thus brought under complete control — humiliated and deprived of wealth — remembered that monarch's former hostility and addressing him said, ' Thy kingdom an I capital have been laid waste by me. But fear not for thy life though it dependeth now on the will of thy foe ! Dost thou now desire to revive thy friendship (with me) ?' Having said this he smiled a little and again said, ^Fear not for thy life, brave king ! We Brahmanas are ever forgiving. Ani, 0 thou bull amongst the Kshatriyas, my affection and love for thee have grown with my growth in consequence of our having sported together in child-hood in the hermittage. Therefore, O king, I ask for thy friendship again. And as a boon (unasked) I give thee half the king- dom (that was thine; ! Thou toldst me before that none who is not.a king could be a king's friend. Theretore is it, Q ADIPARVA. 413 Jagna-seiia, that I retain half thy kingdom ! Thou art the king of all the territory lying on the southern side of the Bhagirathi while I become kinfr of all the territory on the north of that river. And, O Panchala, if it pleaseth thee, know me from hence for thy friend !' "Hearing these words, Drupada answered, 'Thou art of noble soul and great prowess. Therefore, O Brahraana, I am not surprised at what thou dost ! I am very much gratified with thee, and I desire thy eternal friendship !' " Vaisampayana continued, " After this, O Bharata, Drona released the king of Panchala, anl cheerfully performing the usual offices of reg.ird, bestowed upon him half the kiugdom. Thenceforth Drupada began to reside sorrowfully in (the city of ) Kampilya within (the province of ) Makandi on the banks of the Ganges filled with many towns and cities. And after his defeat by Drona, Drupada also ruled the southern Pan- chalas up to the banks of the Charmanwati river. And Dru- pada from that day was well convinced that he could not, by Kshatriya might alone, defeat Drona, being very much his inferior in Brahma (spiritual) power. And he, therefore, began to wander over the whole earth for finding the means of obtaining a son (who would subjugate his Brahmana foe). " Meanwhile Drona continued to reside in Ahichchatra. Thus, O king, was the territory of Ahichchatra, full of towns and cities, obtained by Arjuna, and bestowed upon Drona!" Thus ends the hundred and fortieth Section iu the Sam- bhava of the Adi Parva. Section CLXI. (Sambhava Parva continued.) Vaisampayana continued, "After the expiration, O kino-, of a year from this, Dhrita-rashtra, moved by kindness for .the people, installed Yudhish-thira the son of Pandu as the heir-apparent of the kingdom on account of his firmness, fortitude, patience, benevolence, frankness, and unswerving honesty of heart. And within a short time Yudhish-thira the son of Kuuti, by his good behaviour, muuuers, and close 414 MAHA.BHARATA. applicfttion to business, darkened the deeds of liis father. And the second Pandava, Vrikoiara, began to receive continued lessons from Sankarshana (Vula-ratna) in encounters with the sword and the mace and on the chariot. And after Bhima's education was finished, he became in strength like unto Dyu- mat-sena himself. And continuing to live in harmony with his brothers he began to exert his prowess. And Arjuna be- came celebrated for tlie firmness of his grasp fof weapons), for his lightness of motion, precision of aim, and his profi- ciency in ttie use of tlie Kshura, Naracha, Valla, and Vipa- tka weapons, indeed, of all weapons whether straight, or crooked, or heavy. And Drona certified that there was none in the world who was equal unto A)juna in lightness of hand and general proficiency. *' One day Drona, addressing Arjuna before the assem- bled Kaurava princes, sjiid, 'There was a disciple of Agastya in the science of arms called Agni-visha. He was my precep- tDV and I his disciple. By ascetic merit I obtained from him a weapon called Brahma- shir a which can never be futile and which is like unto thunder itself and capable of con- suming the whole earth. That weapon, O Bharata, from what I have done, may now discend from disciple to disciple. While imparting it to me, my preceptor said, — 0 son of Bharadwaja, never shouldst thou hurl tiiis weapon at any human being, especially at one who is of small energy ! — Thou hast, 0 hero, obtained that celestial weapon ! None else deserveth it. But obey thou the command of the Rishi (Agni- visha). And, behold, 0 Arjuna, give me now the preceptorial fee in the presence of these thy cousins and relatives !' And when Arjuna, hearing this, pledged his word that he would give what the preceptor demanded, the latter said, '0 sin- less one, thou must fight with me when I fight with thee !' And tiiat bull among the Kuru princes thereupon pledged his word unto Drona and touching his feet went away northwards. Then there arose a loud sliout covering the whole earth bounded by her belt of seas to the effect that there was no bowman in the whole world like unto Arjuna. And, indeed, Dhananjaya, in encounters with the mace and the sword and on the chariot. ADl P ARYA. 415 as also with the bow, acquired woiulerful proficiency. And Sahadeva obtaining the whole science of morality and duties from (Vrihaspati) the spiritual chief of the celestials, contin- ued to live under the control of his brothers. And Nakula — the favorite of his brothers — taught by Drona became known us a skillul warrior and a great charioteer ( Ati-ratha). Indeed, Arjuna and the other Pandava princes became so powerful that they slew in war the great Sauvira who had performed asacrihce extending for three years undaunted by the inroads of the Gandharvas. And the king of the Yavanas himself whom the powerful Pandu even had failed to bring under subjection was brought by Arjuna under control. Then rgain, Vipula, the king of Sauvira, endued with great prowess, who had always shown a disregard for the Kurus, was made by the intelligent Arjuna to feel the edge of his power. And Arjuna also repressed by means of his arrows (the pride of ) king Sumitra of Sauvira, also known by the name of Datta- mitra, who had resolutely sought an encounter with him. The third of the Pandava princes, assisted by Bhima, with only a single chariot subjugated all the kings of the East backed by ten thousand chariots. In the same way, having conquer- ed with a single chariot the whole of the South, Dhanaujaya sent unto the kingdom of the Kurus a considerable spoil. " Thus did those foremost of men — the illustrious Panda- vas — conquering the territories of other kings extended the limits of their own kingdom. But beholding the great prow- ess and strength of those mighty bowmen, king Dhrita- rashtra's sentiments towards the Pandavas became suddenly poisoned, and from that day the monarch became so anxious that he could not sleep." -• • Thus ends the hundred and forty-first section in the Sam- bhavu of the Adi Parva. Section CXLII. (Samhhava Parva continued.) Vaisampayana continued, "Hearing that the heroic sons of Pania endued with excess of energy had hecome so mighty, king Dhrita-rashtra became very miserable witlj anxiet}'. Then summoning unto his side Kanika — that foremost of ministers — well-versed in the science of politics and expert in eeunsels, the king said, '0 best of Brahmanas, the Pandavaa are daily over-shadowing the earth. I am exceedingly jealous of them. Should I have peace or war with them ? O Kanika, advise me truly, for I shall do as thou biddest !'" Vaisampayana continued, " That best of Brahmanas, thus addressed by the kiu<^, freely answered him in these pointed words well-agreeing with the import of political science. ' Listen to me, O sinless king, as I answer thee ! And, O best of Kuru kings, it behoveth thee not to be angry with me after hearing all I s^y. Kings should ever be ready with uplifted maces (to strike when necessary), and they should ever extend their prowess. Carefully avoiding all flaws themselves, they should ceaselessly watoh for the flaws of their foes and take advantage of them. If the king is always ready to strike, everybody feareth him Therefore, should the king ever have recourse to chastisement in all he doeth. He should so conduct himself that his foe may not detect any flaw iu him. But by means of the weakness he detecteth in his foe he should pursue him (to destruction). He should always conceal, like the tortoise hiding its body,, his means and ends, and he should always conceal his own weaknesses from the sight of others. And having begun a. particular act, he should ever accomplish it completely. Be- hold, a thorn, if not extracted wholly, produceth a festering, sore ! The slaughter of a foe who doeth thee evil is always praiseworthy. If the foe be one of great prowess, one should always watch for the hour his disaster and then slay hira without any scruples. If he should happen to be a great warrior, his hour of disaster also should be watched and he should then be iaiuced to fly. 0, father, an enemy ADIPARVA. 417 should never be scorned however contemptible. A spark of fire is capable of consuming an extensive forest if only it can spread from one object to another in proximit}''. Kings should sometimes feign blindness and deafness, for if impotent to chastise they should pretend not to notice the faults that call for chastisement. On occasions such as these let them regard their bows as made of straw. But they should be always alert like a herd of deer sleeping in the woods. When thy foe is in thy power destroy him by every means open or secret. Do not show him any mercy although he seeketh thy protection. A foe or one that hath once injured thee should be destroyed by lavishiiig money if necessary, for by killing him thou mayst be at your ease. The dead can never inspire fear. Thou must destroy the three, five and seven (resources) of thy foes. Thou must destroy thy foes, completely tearing them up by their roots. Then shouldst thou destroy their allies and partisans. The allies and parti- sans can never exist if the principals are destroyed. If the root of the tree is torn up the branches and twigs can never exist as before. Carefully concealing thy own means and ends, thou shouldst always watch thy foes, always seeking their flaws. Thou shouldst, 0 king, rule thy kingdom always anxiously watching thy foes. By maintaining the perpetual fire, by sacrifices, by brown cloths, by matted locks, and by hides of animals for thy bedding, shouldst thou at first gain the confidence of thy foes, and when thou hast gained it thou shouldst then spring upon them like a wolf. For it hath been said that in the acquisition of wealth even the garb of hoHness might be employed as a hooked staff to bend down a branch in order to pluck the fruits that are ripe. The method followed in the plucking of fruits should be the method in destroying foes, for thou shouldst proceed by the principle of selection. Bear thou thy foe upon thy shoulders till the time Cometh when thou canst throw him down, breaking him into pieces like an earthen pot thrown with violence upon a stony surface. The foe must never be let off even though he addresseth thee most piteously. No pity shouldst thou shew him but slay him at once. By the arts of conciliation or 53 M8 WAHABHARATA. the expenditure of money should the foe be slain. By produ^ cing disunion amongst his allies or by the employment of force, indeed, by every means in thy power shouldst thou destroy thy foe.' " Dhrita-rashtra then said, 'Tell me truly how can a foe be destroyed by the arts of conciliation or the expenditure of money, or by producing disunion or by the employment of force.' " Kanika replied, 'Listen, O monarch, to the history of a jackal dwelling in days of yore in the forest and fully acquainted with the science of politics. There was a wise jackal, mindful of liis own interests, who lived in the company of four friends, mz, a tiger, a mouse, a wolf, and a mon- goose. Gne day tliey saw in the woods a strong deer — the leader of a herd— whom, however, they could not seize for his fleetness and strength. They thereupon called a council for consultation. The jackal, opening the proceedings, said, — O tiger, thou hast made many an effort to seize this deer, but all in vain, simply because this deer is young, fleet, and very intelligent. Let now the mouse go and eat into its feet when it lieth asleep. And when this is done, let the tiger approach and seize it. Then shall we all, with great pleasure, feast Qver it. — Hearing these w^ords of the jackal, they all set to work very cautiously as he directed. And the mouse ate into the feet of the deer and the tiger killed it as anticipated. And beholding the body of the deer lying motionless on the ground, the jackal said unto his companions, — Blessed be ye ! Go and perform your ablutions. In the meantime I will look after the deer. — Hearing what the jackal said, they all went into a stream. An:l the jackal waited there, deeply meditating •upon what he should do. And the tiger, endued with great strength, returned first of all to the spot after having per- formed his ablutions. And he saw the jackal there plunged in meditation. The tiger said, — Why art thou so sorrowful, O wise one! Thou art the foremost of all intelligent persons. Let us enjoy ourselves today by feasting on this carcase. — The jackal said, — Hear, O mighty-armed one, what the mouse hath said. He hath even said, — '0, fie on the etrength of the ADIPARVA. 4ji9 king of the beasts ! This deer hath "been slain by me ! By the might of my arm he"] will today gratify his hunger !' — When lie hath boasted in such language, I, for my part, do not wish to touch this food. — The tiger ^replied, — If, indeed, the mouse hath said so, my sense is now awakened. I shall, from this day, slay, with the might of my own arm, ci'eaturea ranging the forest and then feast on their flesh. — Having said this, the tiger went away. "'And after the tiger had left the spot, the mouse came. And seeing the mouse come, the jackal addressed him and said, * — Blest be thou, O mouse, but listen to what tlie mongoose htah said. He hath even said, — 'The carcase of this deer is poison (the tiger having touched it with his claws). I will not eat of it. On the other hand, if thou, 0 jackal, permittest it, I will even slay the mouse and feast on him !' Hearing this the mouse became alarmed and quickly entered his hole. And after the mouse had gone, the wolf, O king, came there having performed his ablutions. And seeing the wolf come, the jackal said unto him, — The king of the beasts hath been angry with thee! Evil is certain to overtake thee ! He is expected here with his wife. Do as thou pleasest ! — Thus was the wolf also, fond of animal meat, got rid off by the jackal. And the wolf fled contracting his body into the smallest dimen- sions. It was then that the mongoose came. And, O king, the jackal, seeing him come, said, — By the might of my arm have I defeated the others who have already fled. Fight with me first and then eat of this meat as you please! — The mongoose replied, — When, indeed, the tiger, the wolf, and the intelli- gent mouse, have all been defeated by thee, heroes as they are, thou seemest to be a greater hero still ! I do not desire to fight with thee. — Saying this, the mongoose also went away.' " Kanika continued, 'When they all had thus left the place, the jackal, well-pleased at the success of his policy, alone ate of that meat. If kings ever act in this way, they can be happy. Thus should the timid by exciting their fears, the courageous by the arts of conciliation, the covetous by gift of wealth, and equals and inferiors by exhibition of prowess 420 MAHABHARATA, be brought under thy sway. Besides all this, 0 king, that I have said, listen now to something else that I say.' "Kanika continued, 'If thy son, friend, brother, father, or even spiritual preceptor, becoineth thy foe, thou shouldst, if desirous of prosperity, slay him without scruples. By curses and iucantatious, by gift of wealth, by poison, or by decep- tion, the foe should be slain. He should never be neglected fiom disdain. If both the parties be equal and success uncer- tain, then he that acteth with deligence groweth in prosperity. If the spiritual preceptor himself be vain, ignorant of what should be done and what left undone, and vicious in his ways, even he should be chastised. If thou art angry, show thyself as if thou art not so, speaking even then with smiles on thy lips. Never reprove any one with indications of anger (in thy speech). And, 0 Bharata, speak soft words before thou smiteth and even while thou art smiting ! After the smiting is over, pity the victim, and grieve for him, and even shed tears. Coniforting thy foe by conciliation, by gift of wealth, and smooth behaviour, thou must smite him when he walketh not aright. Thou shouldst equally smite the heinous offender who hath since been living in the practice of virtue, for the garb of virtue simply covereth his offences like black clouds covering the mountains. Thou shouldst burn the house of that person whom thou punishest with death. And thou shouldst never permit beggars and atheists and thieves to dwell in thy kingdom. By a sudden sally or pitched battle, by poison or by corrupting his allies, by gift of wealth, by any means in thy power, thou shouldst destroy thy foe. Thou mayst act with the greatest cruelty. Thou shouldst make thy teeth sharp to bite with fatal effect. And thou shouldst ever smite so effectually that thy (be may not again raise his head. Thou shouldst ever stand in fear of even one from whom there is no fear, not to speak of him from whom there is fear. For if the first be ever powerful he may destroy thee to the roots (for thy unpreparedness). Thou shouldst never trust the faithless, nor trust too much those that are faithful, for if those in whom thou coufidest prove thy foes, thou art cer- tain to b3 auuihiUtcd. After testing their faithfulness thou ADl PARVA. 421 shouUlst employ spies in thy own kingdom and in the king- doms of others. Thy spies in foreign kingdoms should be apt deceivers and persons in the garb of ascetics. Thy spies should be placed in gardens, places of amusement, temples and other holy places, drinking places, streets, and with the (eighteen) thirthas (viz, the minister, the chief priest, the heir- presum{)tive, the commander-in-chief, the gate-keepers of the court, persons of the inner apartments, the jailer, the chief purveyor, the head of the treasury, the general executant of orders, the chief of the town police, the chief architect, the chief justice, the president of the council, the chief of the punitive department, the commander of the fort, the chief of the arsenal, the chief of the frontier guards, and the keeper of the forests), and in places of sacrifices, near wells, on mountains and rivers, in forests, and in all i>laces where people congregate. In speech thou shouldst ever be humble,, but let thy heart be ever sharp as the razor. And when thou art engaged in doing even a very cruel and terx-ible act, thou shouldst talk with smiles on thy lips. If desirous of pros- perity, thou shouldst adopt all arts, — iiumility, oath, conci- liation, worshipping the feet of others by lowering thy head, inspiring hope, and the like. A person conversant with the rules of policy is like a tree decked with flowers but bearing no fruits ; or, if bearing fruits, these must be at a great height not easily attainable from the ground ; and if any of these fruits seem to be ripe, care must be taken to make them appear as raw. Conducting himself in such a way, he shall never fade. Virtue, wealth, and pleasure have both their evil and good effects closely knit together. While extracting the effects that are good, those that are evil should be avoided. Those that practise virtue (incessantly) are made unhappy for want of wealth and the neglect of pleasure. Those again in pursuit of wealth are made unliappy for the neglect of the two others. And so those who pursue pleasure suffer for their inattention to virtue and wealth. Tlierefore shouldst thou pursue virtue, wealth, and pleasure, in such a way that thou mayst not have to suffer therefrom. With humiliation and utteutiou, without jealousy and solicitous of 422 MAHABHARATA. accomplishing thy purpose, shouldst thou, in all sinceritt,. consult with the Brahmanas. When thou art fallen, thou shouldst raise thyself by any means, gentle or violent ; and after thou hast thus raised thyself, thou shouldst practise virtue. He that hath never been afflicted with calamity can never have prosperity. This may be seen in the life of one who surviveth his calamities. He that is afflicted with sorrow should be consoled by the recitation of the history of persons of former times (like those of Nala and Rama). He whose heart hath been unstrung by sorrow should be consol- ed by hopes of future prosperity. He again who is learned and wise should be consoled by pleasing offices presently rendered unto him. He who having concluded a treatsy with an enemy reposeth at ease as if he hath nothing more to do, is very like a person who awaketh having fallen down from the top of a tree whereon he had slept. A king should ever conceal his counsels without fear of calumny, and while beholding everything Avith the eyes of his spies, he should take care to conceal his own emotions before the spies of his enemies. Like a fisherman who becometh prosperous by catch- ing and killing fish, a king can never grow prosperous without tearing the vitals of his enemy and without doing some violent deeds. The might of thy foe, as represented by his armed force, should ever be completely destroyed, by ploughing it up (like weeds) and mowing it down and otherwise afflicting it by disease, starvation, and want of drink. A person in want never approacheth (from love) one in affluence; and when one's purpose hath been accomplished he hath no need to approach Lim whom he had hitherto looked to for its accomplishment. Therefore when thou dost anything never do it completely, but ever leave something to be desired for by others (whose services thou mayst need). One who is desirous of prosperity should with diligence seek allies and means, and carefully conduct his wars. His exertions in these respects should always be guided by prudence. A prudent king should ever act in such a way that friends and foes may never know his intent before the commencement of his acts. Let them know all when the act hath been commenced or ended. As long afe ADIPARVA. 423 danger cloth not come so long only sbalt thou act as if thou art afraid, But when it hath overtaken thee, thou must grapple with it courageously. He who trusteth in a foe who hath been brought under subjection by force, sumraoneth his own death as a she-naule by her act of conception. Thou shouldst always reckon the act that is future as already arrived (and concert measures for meeting it), else, from want of calmness caused by haste, thou mayst even overlook aa important point in meeting it when it is before thee. A person desirous of prosperity should always exert with pru- dence adapting his measures to time and place. He should, also act with an eye to destiny as capable of being regulated by mantras and sacrificial rites, and to virtue, wealth, and pleasure. It is well-known that time and place ( if taken into consideration) always produce the greatest good. If the foe is insignificant, he should not yet be despised, for he mny soon grow like a palm tree extending its roots, or like a spark of fire in the deep woods that may soon flame up into an ex- tensive conflagration. As a little fire gradually fed with fago-ots soon becometh capable of consuming even the bio-o-est blocks so the person who increaseth his power by makiuf^ alliances and friendships soon becometh capable of subjugating even the most formidable foe. The hope thou givest unto thy foe should be loog deferred in the filling; and when the time cometh for its fulfilment, invent some pretext for deferring it still. Let that pretext be shown as founded upon some rea- son, and let that reason itself be made to appear as founded on some other reason. Kings should, in the matter of destroy- ing their foes, ever resemble razors in every particular: un- pitying as these arc sharp, hiding their intents as these are concealed in their leathern cases, striking when the oppor- tunity cometh as these are used on proper occasions, sweeping off their foes with all allies and dependents as these shave the head or the chin without leaving a single hair. 0 thou supporter of the dignity of the Kurus, bearing thyself towards the Pandavas and others also as policy dictateth, act in such a way that thou mayst not have to grieve in future. Well do I know that thou art endued with every blessin5 fco place before them food and drink and beds and carpets, all of the first and most lianisome kind. And the Pandavas, dressed in costly attire, continued to live there, adored by Purochana and the people having their homes in Varanavata. " After the Pandavas had thus lived for ten nights, Puro- chana spoke to them of the mansion (he had built) called 'The blessed home,' but in reality the cursed house. Then, those tigers among men attired in costly dress, entered thafc mansion at Purochana's word, like Guhyakas entering the palace (of Shiva) on the Kylasa mount. The foremost of all virtuous men — Yudhish-thira — inspecting the house said unto Bhima that it was really built of inflammable materials. And scenting the smell of fat mixed with clarified butter and preparations of lac, he said unto Bhima, 'O thou oppressor of all enemies, this house is truly built of inflammable materials ! Indeed, it is apparent that such is the case ! TI13 enemy, it is evident, by the aid of trusted artists well-skilled in the construction of houses have finely built this mansion, after procuring hemp, resin, heath, straw, and bamboos all soaked in clarified butter. This wicked wretch, Purochana, acting under the instructions of Duryo-dhana, stayeth here with the object of burning me to death when he seeth me trustful. But, 0 son of Pritha, Vidura of great intelligence knew this danger and, therefore, hath apprised me of it beforehand. Knowing it all, that youngest uncle of ours, ever wisliing our good, from affection hath told us that this house 80 full of danger hath been constructed by the wretches under Duryo-dhana acting in secrecy.' " Hearing this, Bhima replied, 'If, sir, you know this house to be so inflammable, it would then be well for us to return thither where we had taken up our quarters first/ Yudhish-thira replied, 'It seemeth to me that we should rather continue to live here in seeming unsnspiciousuess but all the while with caution and our eenses wide awake, and seeking for some certain means of escape. If Purochana findeth from our countenances that we have fatiiomed his designs, acting with haste he may suddenly burn us to death. Indeed, Purochana carcth little for obloquy or ein. The- 436 MAHABHARATA, ■wretch stayeth here, acting under the instructions of Duryo- dhana. If we are burnt to death, will our grandfather Bhisma "be angry ? Why will he, by showing his wrath, make the Kauravas angry with him ? Or, it may he that our grand- father Bhisma and the other hulls of the Kuru race, regard- ing indignation at such a sinful act to be virtuous, may become indignant. If, however, from fear of being burnt we fly hence, Duryo-dhana, ambitous of sovereignt}', will cer- tainly compass our deaths by means of spies. While we have no rank and power, Duryodhana hath both : while we have DO friends and allies Duryo-dhana hath both : while we are without wealth, Duryodhana commandeth a full treasury. May he not, therefore, certainly destroy us by adopting ade- quate means? Let us, therefore, deceiving this Avretch (Puro^ chana) and that other wretch Duryo-dhana, pass our days> disguising ourselves at times. Let us also lead a hunting life, wandering over the earth. We shall then, if we have to escape our enemies, be familiar with all paths. We shall also, this very day, cause a sub-terranean passage to be dug in our chamber in great secrecy. If we act in this way, concealing what we do from all, fire shall never be able to consume us. We shall live here actively doing everything for our safety but with such secrecy that neither Purochana nor any of the citizens of Varanavata may know anything we do.' " Thus ends the hundred and forty-eighth Section in the Jatu-griha of the Adi Parva. Section CXLIX. ( Jatu-griha Parva continued. ) Vaisampayaua continued, " A friend of Vidura, a person well-skilled in mining, coming unto the Pandavas, addressed them in secret, saying, 'I have been sent by Vidura and am a skilful miner. I am to serve the *Pandavas. Tell me what I am to do for ye ! From the trust he reposeth in me, Vidura hath said unto me, — Go thou unto the Pandavas and accomplish thou their good, — What shall I do for ye ? Puro- ADI PARVA. 437 chaua will set fire to the door of thy house on the fourteenth night of this the dark lunation. To burn to death those tio-ers ainona: men — the Pandavas — with their mother is the design of that Avicked wretch the son of Dlirita-rashtra. And, O son of Pandu, Vidura also told thee something in the Mlechcha tongue to which thou also hadst replied in the same language. I state these particulars as my credentials.' Hearing these words, Yudhish-thira the truthful son of Kunti replied, saying, 'O amiable one, I now know thee as a dear and trusted friend of Vidura, true and ever devoted to him. There is nothing that the learned Yidura doth not know! As his so ours art thou ! Make no difference between him and us. We are as much thine also as his. O protect us as the learned Vidura ever protecteth us ! I know that this house so inflammable hath been contrived for me by Puro- chana at the command of Dhrita-rashtra's son. That wicked wretch commanding wealth and allies pursueth us without intermission. O save us with a little exertion from the impending conflagration! If we are burnt to death here, Duryoihana's most cherished desire will be satisfied. Here is that wretch's well-furnished arsenal. This large mansion hath been built abutting the high ramparts of the arsenal without any outlet. But this unhoUy contrivance of Duryo- dhana was known to Vidura from the first, and he it was who enlightened us beforehand. That danger of which Khatta had foreknowledge is at our door. Save us from it without Puro- chana being able to know that we are saved.' Hearing these words the miner said, 'So be it,' and carefully beginning his work of excavation made a large subterranean passage. And the mouth of that passage was in the centre of that house, and it was on a level with the floor and closed up with planks. And the mouth was so covered from fear of Purochana. That wicked wretch kept a constant watch at the door of the house. And the Pandavas used to sleep within their chambers with arms ready for use, while daring the clay they went ahunting from forest to forest. And thus, O king, they lived (in that mansion) very guardedly, deceiving Purochana by a show of trustfulness and contentment while in reality they were 438 MAHABHARATA. trustless and discontented. Nor did the citizens of Varanavata know anything about these plans of the Pandavas. In fact, none else knew of them except Vidura's friend that good miner." Tbus ends the hundred and forty-ninth Section in the Jatu-griha of the Adi Parva. Section CL. (Jatu-griha Parva continued.) Vaisampayana said, " Seeing the Pandavas living cheep- fully and without suspicion for a full year, Purochana became exceedingly glad. And beholding Purochana so very glad, Yudhish-thira the virtuous son of Kunti, addressing Bhima and Arjuua and the twins (Nakula and Sahadeva) said, 'The cruel-hearted wretch hath been well-deceived. I think the time is come for our escape. Setting fire to the arsenal and burning Purochana to death and letting his body lie here, let us six persons fly hence unmarked by all.' " Then on the occasion of a gift, 0 king, Kunti fed on a certain night a large number of Brahmanas. And there came also a number of ladies. These eating and drinking enjoyed there as they ]»leased, and with Kunti's leave at last returned to their respective homes. And desirous of obtaining food, there came, as if impelled by the fates, to that feast, in course of her wanderings a Nishada woman — the mother of five children — accompanied by all her sons. And, 0 king, she and her children, intoxicated with the wine they drank, became incapable. And deprived of consciousness and more dead than alive, she with all her sons lay down in that mansion to sleep. Then when all the inmates of the house lay down to sleep, there began to blow a violent wind in the night. Then Bhima set fire to the house just where Purochana was sleeping. Then the Pandava set fire to the door oi that house of lac. Then he set fire to that mansion in several parts all around. Then when the sons of Pandu were satisfied that the house had caught fire in several parts, those chasti- sers of enemies, with their mother, entered the subterrauean ADI PARVA. 439 passage without losing any time. Then the heat and the roar of the fire became intense and awakened the towns-people. And beholding that house in flames, the citizens with sorrow- ful faces began to say, 'The wretch (Purochana) of wicked Boul had, under the instructions of Duryo-dhana, built this house for the destruction of his employer's relatives. And he, indeed, hath set fire to it. Oh fie on Dhrita-rashtra's heart which is so partial ! He hath burnt to death, as if he were their foe, the sinless heirs of Pandu ! Oh the sinful, wicked-souled (Purochana) who hath burnt those best of men — the innocent and unsuspicious princes — hath himself been burnt to death as fate would have it !' " Vaisampayana continued, " Thus did the citizens of Vara- navata bewail (the fate of the Pandavas). And they waited there for the whole night surrounding that house. The Pan- davas, however, accompanied by their mother, coming out of that subterranean passage, fled in haste unmarked. But those chastisers of foes, for sleepiness and fear, could not, with their mother, proceed in haste. But, O monarch, Bhima-sena, endued with terrible prowess and swiftness of motion look upon his body all his brothers and mother and began to push through the darkness. Taking his mother on his shoulder, the twins on his sides, and Yuihish-thira and Arjuua on both his arms, Vrikodara, of great energy and strength, and endued with the velocity of the wind, commenced his march, breaking the trees by his breast and pressing deep the earth with his stamp. " Thus ends the hundred and fiftieth Section in the Jatu- griha of the Adi Parva. Section CLI. (Jatu-grilia Parva continued.) Vaisampayana said, " About this time, the learned Vidura sent into those woods a man of pure character and much trusted by him. This person going to where he had been directed, saw the Panduvas with their mother in the forest, 440 MAHABHARATA. employed in a certain place in measuring the depth of a river. The design that the wicked Duryo-dhana had formed had been through his spies known to Vidura of great intelligence, and, therefore, he now sent that prudent person unto the Pandavas. Sent by Vidura unto them he showed the Pan- davas on the sacred banks of the Ganges a boat with engines and flags, constructed by trusted artificers and capable of withstanding winds and waves and endued with the speed of the wind or of the mind. He then addressed the Pandavas in these words to show that he was really sent by Vidura. ' O Yudhish-thira,' he said, ' Listen to these words that the learn- ed Vidura had said (unto thee) as a proof of the fact that I come from him ! — Neither the consumer of straw and wood, nor the drier of the dew ever burneth the inmates of a hole in the forest. He escapeth from death who protecteth him- self knowing this. — By these credentials know me to have been truly sent by Vidura and to be also his trusted agent, Vidura conversant with everything hath again said, — 0 son of Kunti, thou Shalt surely defeat in battle Kama and Duryo- dhana with his brothers and Sakuni.— This boat is ready on the waters. It will glide pleasantly thereon, and shall cer- tainly carry ye all from these regions.' "Then beholding those foremost of men along with their mother pensive and sad, he caused them to go into the boat that was on the Ganges and accompanied them himself. Addressing them again, he said, 'Vidura having scented your heads and embracing ye (mentally), hath said it again that in commencing your auspicious journey and going along ye should never be careless.' " Saying these words unto those heoric princes, the person sent by Vidura took those bulls among men to the other side of the Ganges on his boat. And having taken them over the water anl further. Tliey then all sat down in that forest witliout foo(l an 1 drink. Then Kuuti afflicted with thirst said unto her 444< MAHABHARATA. sons, 'lam the mother of the five Pandavaa and am now in their midst! Yet am I burning with thirst!' Kunti repeatedly said this unto her sous. Hearing these words, from affection for his mother Bhima's mind was warmed by compassion and he resolved to go ( along* as before ). Then Bhima, proceeding through that terrible and extensive forest without a living soul saw a beautiful banian with wide-spreading branches. Causing his brotliers and mother, O thou bull of the Bharata race, to alight there, he said unto them, 'Rest ye here, while I go in quest of water. I hear the sweet cries of acquatic fowls. I think there must be a large pool here.' Commanded, O Bharata, by his eldest brother who said unto him 'Go,' Bhima proceeded in the direction whence the cries of those acquatic fowls were coming. And, O thou bull of the Bharata race, he soon came upon a pool, and. bathed and slaked his thirst. And affectionate Tinto his brothers, he brought for them, 0 Bharata, water by soaking his upper garments. Hastily retracing his way over those four miles he came unto where his mother was anl beholding her he was afflicted with sorrow and began to sigh like a snake. Distressed with grief at seeing his mother and brothers asleep on the bare ground, Vrikodara began to weep. 'Oh wretch that I am, who beholdefh his brothers asleep on the bare ground, what can befall unto me more painful than this ? Oh, they who formerly at Varanavata could not sleep on the softest and most valuable beds are now asleep on the bare ground ! Oh, what more painful sight shall I ever behold than that of Kunti, — the sister of Vasudeva that grinder of hostile hosts, — the daughter of Kuntiraja, — herself decked with every auspicious mark, — the daughter-in-law of Vichitravirya, — the wife of the illus- trious Pandu, — the mother of us (five brothers), — resplendanb as the filaments of the lotus, and delicate and tender and fit to sleep on the most costly beds, — thus asleep, as she should never be, on the bare ground ? Oh, she who hath brought forth these sons by Dharma and Indra and Maruta — she who hath ever slept within palaces — now sleepoth fatigued on the bare ground ! What more painful sight shall ever be ADIPARVA. 445 belielil by me than that of these tigers among men (my brothers) asleep on the groiUKl ! Oh, the virtuous Yudhish- thii-a who deserveth the sovereignty of the three worhla sleepeth fatigued, like an ordinary man, on the hare ground ! This Arjuna of darkish hue, like unto that of the clouds of heaven, and unequalled amongst men, sleepeth on the ground like an ordinary person ! Oh, what can be more painful than this ? Oh, the twins who In beauty are like the twin Aswinas amono;st the celestials are asleep like ordinary mortals on the bare ground! He who hath no jealous and evil-minded relatives, liveth in happiness in this world like a single tree in a village. The tree that standeth single in a village with its leaves and fruits, from absence of others of the same species, becometh sacred and is worshipped and venerated by all. They again that have many relatives but all heroic and virtuous, live happily in the world without sorrow of any kind. Themselves powerful and growing in prosperity and always gladdening their friends and relatives, they live depending on eachother like tall trees growing in the same forest. We, however, have been forced into exile by the wicked Dhrita-rashtra with hia sons, having escaped with difficult)', from sheer good fortune, a fiery death. Having escaped from that fire we are now resting in the shade of this tree ! Having already suffered so much, where now are we to go ? Ye sons of Dhrita-rashtra of little fore-sight, ye wicked wights, enjoy your temporary success ! The gods are cer- tainly auspicious to ye ! But ye wicked wretches, ye are alive yet only because Yu.lhish-thira doth not command me to take your lives ! Else this very day, filled as I am with wrath, I would send thee, (Duryodhana) to the regions of Yama with thy children and friends and brothers, and Kama, and (Sakuui) the son of Suvala ! But what can I do ! For ye sinful wretches, the virtuous king Yudhish-tiiira — the eldest of the Pandavas — is not yet angry with ye !' " Having said this, Bhima of mighty arms, fired by wrath, began to squeeze his palms, sigiiing deeply in affliction. Excited again in wrath like an extinguished fire blazing up all on a sudden, Vriko-dara ouce more beheld hia brothers 416 MAHABHARA-TA, sleeping on tlie ground like ordinary persons sleeping in trustfulness. And Bliima said unto himself, 'I think there is some town not far off from this forest. These all are asleep, so I will sit awake. And these will slake their thirst after they rise refreshed from sleep !' Saying this, Bhim sat there awake, keeping watch over his sleeping mother and brothers." Thus ends the hundred and fifty-third Section in the Jatu-o;riha of the Adi Parva. Section CLIV. ( Hid itnva -hadha Parva.') Vaisampayana said, " Not f;»r from the place where th& Pandava3 were asleep, a Rakshasa of name Hidimva dwelt on a Shala tree. Possessed of great enerory and prowess, he was cruel cannibal of visage grim in consequence of hia sharp and long teeth. He was now hungry and longing for human fool. Of long shanks and a large belly, his locks and beard were both red in hue. Hia shoulders were broad like the neck of a tree, hia ears were like unto arrows, and his features were frightful. Of red eyes and grim visa^j:e, the monster beheld, in casting his glances around, the sons of Pandu sleeping in those woods. He was then hungry and longing for human flesh. Shaking his dry and grizzly locks and scratching them with his lingers pointed upwards, the large-mouthed cannibal repeatedly looked at the sleeping sons of Pandu, yawning wishfully at times. Of huge body and great strength, of complexion like a mass of clouds, of teeth long and sharp-pointed and face emitting a sort of lustre, he was ever pleased with human food. And scenting the odor of man, he addressed his sister, saying, ' O sister, it is after a long time that such agreeable food hath ap- proached me ! My tongue is moistened with saliva owing to the anticipated relish of such food. My eight teeth, so sharp-pointed and incapable of being resisted by any subs- tance, I shall today, after a long time, dip into the most deli- cious meat. Attacking the human throat anl even-opotiing the veins, I shall (today) drink a plentifid quantity of human blood,, hot and fresh and frothy. Go thou and ascertain who ADI P AllVA. 447 tlieso are lying asleep in these woods ! The strong scent of man pleaseth my nostrills. Slaughtering all these men brin<* them unto me. They sleep within my dominion. Thou needsb have no fear of them. Do my bid^ling soon, for we shall then too-ether eat their flesh tearinix it ofif their bodies accorfUnor to our pleasure. An.l after feasting to our fill on human meat we shall then dance toGCether to various measures.' " Thus addressed by Hidimva in those woods, Hidimva, the female cannibal, at the command of her brother, went, O thou bull of the Bharata race, to the spot where the Pandavas were. And going there she beheld the Panda- vas asleep with their mother and the invincible Bhima-sena sitting awake. And beholding Bhima-sena unrivalled on earth for beauty and like unto a vigorous Slial tree, the Rakshasa woman immediately fell in love with him. And she said to herself, 'This person of hue like heated gold and mighty arms, of broad shoulders as the lion, and so resplen- dant, of neck marked with three lines like a shell and eyes like lotus leaves, is worthy of being my husband. I shall not obey the cruel mandate of my brother. A woman's love for her husband is stronger than her affection for her brother. If I slay him, my brother's gratification as well as mine Avill only be momentary. But if I slay him not, I can erjoy Avith him for ever and ever.' Thus saying, the Rakshasa woman, capable of assuming any form at will, assumed an excellent human form and began to advance with ^low steps towards Bhima of mighty arms. Decked in celestial ornaments, she advanced with smiles on her lips and a modest gait, and addressing Bhima, said, '0 thou bull amongst men, whence hast thou come here and who art thou ? Who, besides, are these persons of celestial beauty sleeping here ? Who also, 0 thou sinless one, is this lady of transcendent beauty sleeping so trustfully in these woods as if she were lying in her own chamber ? Dost thou not know that this forest is the abode of a Rakshasa? Truly do I say, here liveth the wicked Rakshasa called Hidimva! Ye beings of celestial beauty, I have been sent hither even by that Rakshasa— my brother with the cruel intent of killing ye for his food ! But I tell 443 MAHABUAHATA. thee truly that beholding thee resplendent as a celestial, even I would have uona else tor my husband save thee ! Tliou wlio alt acquainted with all duties, knowing this, do unto me what is proper! My heart as well as boly hath been pierced by (the shafts of ) Kama ! O, desirous as I am of obtaining thee, make nie thine ! O thou of mighty arms, I will rescue thee from the Rakshasa who eateth human Hesh ! 0 sinless one, be thou my husband ! We shall then live on the breasts of mountains inaccessible to ordinary mortals. I can range the air and I do so at pleasure. Thou mayst enjoy great felicity with me in those regions!' " Hearing these words of hers, Bhima replied, 'O Rak- shasa woman, who can, like a Muni having all his passions under couiplete control, abandon his sleeping mother, and elder, and. younger brothers? What man like me would go to gratily his lust leaving his sleeping mother and brothers as food for a Rakshasa ?' " The Raksha woman replied, '0 awaken all these, and I shall do unto ye all what is agreeable to thee ! I shall certainly rescue ye all from my cannibal brother:' " Bhima then said, '0 Rakshasa woman, I will not from fear of thy wicked brother awaken my brothers and mother sleeping comfortably in the woods ! O timid one, Rakshasaa are never able to bear the prowess of my arms ! And, O thou of hanlsome eyes, neither men, nor Gandharvas, nor Yakshas are able to bear my might. 0 thou amiable one, thou mayst stay or go as thou likest, or mayst even send thy caimibal brother, O thou of delicate shape, I care not !' " Tuus ends the hundred and iiifty-fourth Section iu the llidimva-badha of the Adi Parva. Section CLV. (Hidlmva-hadha Parva continued.) Yaisainpayaua said, " Hidiniva, the chief of the Raksh- asas, seeing that his sister retarucl not soon enough, then aliglited fiom the tree and proceeded quickly to where the Paudavaa were. Of red eves and strong arms and the hair, ADIPARVA, 449 of his head atanrling erect, of large open month and holy like unto a mass of dark clouds, and teeth long and sharp- pointed, he was terrible to behold. And Hidimva, beholding her brother of frightful visage alight from the tree, became very much alarmed, aud addressing Bhima said, 'The wicked cannibal is coming hither in wrath ! I entreat thee, with thy brothers do as I bid thee ! O thou of great courage, endued as I am with the powers of a Rakshasa I am capable of going whithersoever I like. Mount ye on my hips, I will carry ye all through the skies ! And, O thou chastiser of all foes, awaken these and thy mother sleeping in comfort. Taking them all on my person I will convey ye through the skies.' '* Bhima then said, '0 thou of fair hips, fear not anything. I am sure that as long as I am here, there is no Rakshasa capable of injuring any of these. O thou of slender waist, I will slay this (cannibal) in thy very sight ! This worst of Rakshasas, O timid one, is no worthy antagonist of mine. Neither can all the Rakshasas together bear the strength of my arms. Behold these strong arms of mine, each like unto the trunk of an elephant ! Behold also these thighs of mine like unto iron maces and this broad and adamantine chest ! O thou beautiful one, thou shalt today behold my prowess like unto that of Indra. O thou of fair hips, contemn me not thinking that I am a man !' *' Hilimva replied, saying, 'O thou tiger among men, O thou of the beauty of a celestial, I do not certainly hold thee in contempt ! But I have seen the prowess that Raka-« hasas exert upon men.' " Vaisampayana continued, " Then, O Bharata, the wrathful Rakshasa eating human flesh heard those words of Bhima who had been talking in that way. And Hidimva beheld his sister disguised in human form, her head decked with garlands of flowers and her face like the full moon and her eyebrows and nose and eyes and ringlets all of the hand- somest description, and her nails and complexion of the most delicate hue, and herself wearing every kind of orna- ment and attired in fine transparent robes. And the canni- 57 1*50 MAHABHAllATA. bal, beholding hev iu that charming human form, suspected that she was desirous of carnal intercourse and became indig- nant. And, O thou best of the Kurus, becoming angry with his sister, the Rakshasa expanded his eyes and address- in(f her said, 'What senseless creature ^Yishes to throw ohs- tacles in my path now that I am so hungry ? Hast thou become so senseless, O Hidimva, that thou fearest not my wrath ? Fie on thee, unchaste woman ! Thou art even now desirous of carnal intercourse and solicitous of doing me an injury ! Thou art ready to sacrifice the good name and honor of all the Eakshasas thy ancestors ! Those with ■ivhos3 aid thou wouldst do me this great injury, I will, even now, slay along with thee !' Addressing his sister thus, Hidimva, with eyes red in anger and teeth pressing against teeth, ran at her for killing her then and there. But be- holding him to rush at his sister, Bhima that foremost of smiters endued with great energy rebuked him and said, 'Stop,' 'Stop,' " Vaisampayana continued, " And Bhima beholding the Hakshasa angry with his sister, smiled ( in derision ), and addressing him said, 'O Hidimva, what need is there for thee to awaken these persons sleeping so comfortably. O thou wicked cannibal, approach rae first without loss of time ! Smite me first, — it behoveth thee not to kill a woman, especially when she has been sinned against instead of (Binning ! This girl is scarcely responsible for her act in desiring intercourse with me ! She hath in this been moved by the deity of desire that pervadeth every living form ! Thou wicked wretch and the most infamous of Rakshasas, thy sister came here at thy command ! Beholding my person ehe desireth me. In that the timid girl doth no injury to thee ! It is the deity of desire that hath offended. It behoveth thee not to injure her for his oftence ! O wicked wretch, thou shall not slay a woman when I am here ! Come with me, thou cannibal, and fight with mjself singly! Singly shall I send thee today to the abode of Yama ! O Rakshasa, let thy head today, pressed by my might, be pounded to pieces, as if pressed by the trcud oi a mighty ADl PAHVA. 451 elephant. Slain by me on the fiekl of battle, let herons anJ hawks and jaukals tear in glee thy limbs today on tha ground ! In a moment I shall today make this forest desti- tute of Riikshasas, — this forest which iiad so long been polluted by thee the devourer of human beings. Thy sister, 0 Rakshasa, shall today behold thyself, huge though thou art like a mountain, repeatedly dragged like a huge elephant} by a lion, O thou worst of Rakshasas, thj^self slain by me, men ranging these woods will henceforth do so safely and without fear !' ; " Hearing these words, Hidimva said, 'What need there, O mean, of this thy vaunt and this thy boast ! Accomplish it all first, and then by thy deed mayst thou vaunt. Therefore delay thou not. Thou knowest thyself to be strong and en- dued with prowess. Thou shalt rightly estimate thy strength today in thy encounter with me. Until that I will not slay these (thy brotherd), let them sleep comfortably. Bub 1 will, fool as thou art and the utterer of evil speeches, «lay thee first ! And drinking the blood of thy body I wilt slay these also, and then, last of all, this (sister of mine) that hath done me an injury.' " Vaisampayana continued, " Saying this, the cannibat extending his arms ran in wrath towards Bhima-seua that' chastiser of all foes. Then Bliima of terrible prowess quickly; seized, as if in sport, with great force the extended arms of the Riikahasa who had rushed at him. Then seizingf the struggling Rakshasa with violence, Bhima drugged him from that spot full thirtytwo cubits, like a lion dragging any little animal. Then the Rakshasa, thus made to feel the weight of Bhima's strength, became very angry and clasping the Pandava sent forth a terrible yell. The mighty Bhima then dragged with force the Rakshasa to a further distance lest his 'ells should awake his brothers sleeping in comfort. Clasping til i dragging each otb.cr with great force, both Hi- dimva an Bhima-sena put forth their prowess. Fightin;^ like two full-grown elephants mad with anger, they then began to break down the trees and tear the creepers that grew around. And at thuac gouuda, thoiae ligera auiong men (the 452 MAHABBABATA, sleeping Pandavas) ^Yoke up with their mother, and saw Hidiinva sitting before them. " Thus eud3 the hundred and fifty-fifth Section in the Hiditava-badha of the Adi Parva. Section CLVI. ( Hidimva-badha Pdrva continued.) Vaisampayana said, " Roused from sleep, those tigers among men with their mother, beholding the extraordinary beauty of Hidimva, were filled with wonder. And Kunti, gazing at her and filled with wonder at her beauty, addressed her sweetly and gave her every assurance. And she asked, »0 thou of the splendour of a daughter of the celestials, whose art thou and who art thou ? O thou of the fairest complexion, for what buisness hast thou come hither and •whence hast thou come ? If thou art the deity of these woods, or an Apsaia, tell me all regarding thyself and also ■why thou dost stay here !' Hearing these words, Hidimva replied, 'Tliis extensive forest that thou seest, of the hue of blue clouds, is the abode of a Rakshasa of name Hidimva as also of mine. O handsome lady, know me as the sister of that chief of the Rakshasas. Reverend dame, I had been sent by that brother of mine to kill thee with all thy children. But arrived here at the command of that cruel brother of mine, I beheld thy mighty son of color like pure gold. Then, O blessed lady, I was brought under the control of thy son by Manmatha (the deity of love) that pervadeth the nature of every being ! I then (mentally) chose that mighty son of thine as my husband ! I tried my best to convey ye hence, but I could not (because of thy sons opposition). Then the cannibal seeing my delay came hither to kill all these thy children. But he hath been dragged hence with force by that mighty and intelligent sou of thine — my husband. Behold now that couple — a man and a Rakshasa — both endued with great strength and prowess, engaged in combat, grinding each other and filling the- whole region with their shouts/ '[ ADIPARVA. 453 Vaisampayana continued, " Hearing those words of hers, Yadhish-thira suddenly rose up and Arjuna also and Nakula and Sahadeva of great energy. And they beheld Bhima and the Rnkshasa already enga^red in fight, eager to overcome each other and dragging each other with great force, like two lions enJued with great might. Tiie dust raised by their feet in consequence of that encounter looked like the smoke of a forest-conflagration. And covered with the dust their huge bodies resembled two tall cliffs enveloped in mist. Thea Arjuna, beholding Bhima rather oppressed in the fight by the E-akshasa, slowly said, with smiles on his lips, 'Fear not, 0 Bhima of mighty arms ! (We had been aaleep) and (therefore) knew not that thou wast engaged with a terrible Rakshasa and tired in fight ! Here do I stand to help thee. Let me slay the Rakshasa, and let Nakula and Sahadeva protect our mother.' Hearing him, Bhima eaid, 'Look on this encounter, O brother, like a stranger ! Fear not for the result ! Having come within the reach of my arms, he shall not escape with life.' Then Arjuna said, 'What need, 0 Bhima, for keeping this Rakshasa alive so long ? O thou oppressor of all enemies, we are to go hence, and cannot stay here longer. The east is reddening, the morning twilight is about to set in. Rakshasas become stronger by break of day. Therefore, hasten, O Bhima ! Play not (with thy victim), but slay the terrible Rakshasa soon. During the two twilights Rakshasas always put forth their powers of deception. Use all the strength of thy arms.' " Vaisampayana continued, " At this speech of Arjuna, Bhima, flaming up with anger, summoned the might that (his father) Vayu puts forth at the time of the universal dissolution. And filled with rage, he quickly raised high in the air the Rakshasa's body blue as the clouds of heaven and whirled it an hundred times. Then addressing the cannibal Bhima said, '0 Rakshasa, thy intelligence was given thee in vain, and in vain hast thou grown and thrived on unsanctified meat! Thou deservest, therefore, an unholy death and I shall reduce thee today to nothing ! I shall make this ibresL blessed today, like one without prickly 454! MAHABHAUATA. plants. Ami, 0 Ilakshasa, thou slialt no longer slay human beings for thy food !' Arjuna, at this juncture said, 'O Bhinia, if thou thinkest it a hard task for th-ee to overcome this Rakshasa in combat, let me render thee help ! Else, slay him thyself without loss of time ! Or, O Vrikodara, let me alone slay the Rakshasa ! Thou art tired, and hast almost finished the affair. Well dost thou deserve rest !' " Vaisampayana continued, "Hearing these words of Arjuna, Bhima was fired with rage and dashing the Rakshasa on the ground with all his might slew him as if he were an animal. The Rakshasa, while dying, sent forth a terrible yell that filled the whole forest, and deep as the sound of a wet drum. Then the mighty Bhima, holding the body with his hands, bent it double and breaking it in the middle greatly gratified his brother:?. They, beholding Hidimva slain, became ex- ceedingly glad and lost no time in offering their congratu- lations to Bhima that chastiser of all foes. Then Arjuna, worshipping the illustrious Bhima of terrible prowess, ad- dressed him again and said, 'Reverend signer, I think there is a town not far of! from this forest. Blest be thou, let us go hence soon so that Duryodhana may not trace us.' "Then all those mighty charioteers, — those tigers among men — saying, 'So be it,* pi'oceeded along with their mother, followed by Hidimva the Rakshasa woman. " Thus ends the hundred and fifty-sixth Section in the Hidimva-badha of the Adi Parva. Section CLVII. (Hidhnva-badJia Parva continued.) Vaisampayana said, '* Bhima, beholding Hidimva follow- ing them, addressed her, saying, the Rakshas revenge them- selves on their enemies by adopting deceptions that are incapble of being penetrated. Therefore, 0 Hidimva, go thou the way on which thy brother hath gone !' Then Yudhish-thira, beholding Bhima in rage, said, '0 Bhima, O thou tiger among men, however enraged, do not elay a woman ! O Pandava; the ob-^ervauce of virtug is a biglier ADl PARVA. V 453 duty than the protection of life! HiJimva who had come with the object of slayiog us thou liast ah-eady shiin. This ■woman is the sister of that Hakshasa. What can she do to us even if she were angry ?' " Vaisampayana continued, "Then Hidimva, reverentially saluting Kunti and her sou Yiidliish-thira also, said, with joined palms, '0 reverend lady, thou knowest the pantos that women are made to feel at the hands of Ananga (the deity of love) ! Blessed dame, those pangs, of which Bhima- seua hath been the cause, are torturing me! I had hitherto borne those insufferable J)ang3, waiting for the time (when thy son could assuage them). That time is now come, when I expectel I would be made happy ! Casting off my friends and relatives and the usages of my race, I have, O blessed lady, chosen this son of thine — this tiger among men — as my husband ! I tell thee tvnly, O illustrious laly, that if I am cast off by that hero or by thee either, I will no longer bear this life of mine ! Therefore, 0 thou of the fairest complexion, it behoveth thee to show me mercy, thinking me either as very silly or thy obedient slave ! O^illustrious dame, unite me Avith this thy son and my husband ! Endued as he is with the form of a celestial, taking him with me, let me go wherever I like. Trust me, O blessed lady, I will again bring him back unto ye all ! When ye think of me I will come to ye immediately and convey ye whither- soever ye may command ! I will rescue ye from all dangers and carry ye across inaccessible and uneven regions j I will carry ye on my back whenever ye desire to proceed with swiftness. O be graceful unto me and make Bhima accept me I It hath been said that in a season of distress one should protect his life by any means. He that seeketh to discharge that duty should not scruple about the means. He that iu a season of distress keepeth his virtue is the foremost of virtuous men. Indeed, distress is the greatest danger to virtue and virtuous men. It is virtue that protecteth life, therefore, is virtue called the giver of life. Hence, the means by which virtue or the observance of a duty is secured cau never be censurable.' . 456 • MAHABHARATA. " Hearing these words of Hidimva, Yuclhish-thira said, 'lb is even so, O Hidimva, as thou sayest. There is no doubt of it. But, 0 thou of slender-waist, thou must act even as thou hast said | Bhima" will, after lie hath washed himself and said his prayers and performed the usual propitiatory rites, pay his attentions to thee till the sun sets. Sport thou with him as thou likest, during the day, O thou endued with the speed of the mind i But thou must bring Bhima-sena hither every day at nightfall.' " Vaisampayana continued, " Then Bhima, expressing hia assent to all that Yudhis-thira said, addressed Hidimva, saying, 'Listen to me, O Rakshasa woman | Truly do I make this engagement with thee that I will stay with thee, O thou of slen'ler waist, until thou obtainest a son )' Then Hidimva, saying, 'So he it,' took Bhima upon her "body and sped through the skies. On mountain peaks of picturesque scenery and regions sacred to the gods, abouning with dappled herds and echoing with the melodies of feathered tribes, herself assuming the handsomest form decked with every ornament and pouring forth at times m elliflaous strains, Hidimva sported with the Pandava and studied to make him happy. So also in inaccessible regions of forests, and on mountain-breasts overgrown with blossom- infy trees, on lakes resplendent with lotuses and lilies, islands of rivers and their pebbly banks, on sylvan streams with beautiful banks and mountain currents, in picturesque woods with blossoming trees and creepers, in Himalyan bowers, and various caves, on crystal pools smiling with lotuses, on sea-shores shining with gold and pearls, in beauti- ful towns and fine gardens, in woods sacred to the gods and on hill-sides, in the regions of the Guhyakas and of ascetics, on the banks of the Manasasarawara abounding with the fruits and flowers of every season, Hidimva, assuming the handsomest form, sported with Bhima and studied to make him happy. Eudued with the speed of the mind, she sported with Bhima in all these regions, till, in time, she CDnceived and brought forth a mighty son begotten upon her by the Pandava, Of terrible eyes aud large mouth and ADIPARVA. 457 straight arrowy ears, Ihe child was terrible to behold. Of lips brown as copper and sharp teeth and loud roar, of mighty arms and great strength and excessive prowess, this child became a mighty bowman. Of lon^^ nose, broad chest, frightfully swelling calves, celerity of motion and excessive strenofth, he had nothing human in his countenance thouffh born of man. And he excelled (in strength and prowess) all Pisliachas and kindred tribes as well as all Rakshasas. And, O monarch, though an infant he grew up a youth the very hour he was born. The mighty hero soon acquired high proficiency in all weapons. The Rakshasa women bring forth the very day they conceive, and capable of assuming any form at will, they alwaj's change their forms (for the purposes at hand). And the bald-headed child — that mighty bowman — soon after his birth, bowing down to his mother touched her feet and touched the feet also of his fatlier. His parents then bestowed upon him a name. His mother having remarked that his head was (bald) like unto a Ghata (water-pot), both his parents thereupon called him Ghatotkacha (the pot-headed). And Ghatotkacha was exceedingly devoted to the Pandavas. And he became a great favorite with them, indeed, almost one of them. "Then Hidimva, knowing that the period of her stay (with her husband) had come to an end, saluted the Pandavas and making a new appointment with them went away whither- soever she liked. And Ghatotkacha also — that foremost of Rakshasas — promising unto his fathers that he would come when wanted for business, salatel them and went away north- wards. Indeed, it was the illustrious Indra who created (by lenling a portion of himself ) the mighty charioteer Ghatot- kacha as a fit antagonist for Kama of unrivalled energj^, ia consequence of the ShaJdi (missile) Indra had given unto Kama (and which was sure to kill the person against whom it would be hurled)." Thus ends the hundred and fifty-sevenh Section in the Hidimva-badha of the Adi Parva. 58 Section CLVIII. (Hidlmva-hadha Parva Continued.) Vaisampayana said, " Those mighty charioteers — the hero- ic Pundavas — then went, O king, from forest to forest, killing deer and many animals (for their food). And in course of their wanderings they saw the countries of the Matsyas, the Trigartas, the Panchalas, and then of the Kichakas, and also many beautiful woods and lakes therein. And they all had matted locks on their heals and were attired in barks of trees and the skins of animals. Indeed, with Kunti in their campany, those illustrious heroes were in the garb of ascetics. And those mighty charioteers some- times proceeded in haste, carrying their mother on their backs ; and sometimes they proceeded in disguise, and some- times again with great celerity. And they used to study the Ric and the other Vedas (treating of the Deity and his attributes), and also all the Vedangas as well as the science of morals and politics. And the Pandavas, conversant with the science of morals, met, in course of their wanderings, their grand-father (Vyasa). And saluting the illustrious Krish- na-D\vaipayana, those oppressors of all enemies, with their mother, stood before him with joined hands. " Vyasa then said, 'Ye princes, I knew in my mind before about this affliction of ye in that ye have been exiled so unjustly by the eons of Dhrita-rashtra. Knowing this, I have come unto ye, desirous of doing ye some great good. Do not grieve for what hath befallen ye. Know that all this is for your happiness. Undoubtedly, both the sons of Dhrita-rashtra and ye all are equal in my sight. But men are always partial to those who are in misfortune or of tender years. It is therefore that my affection for ye is greater now. And in consequence of that affection I desire to do ye good. Listen to me I Not far off before ye is a delightful town where no danger can overtake ye. Live ye there in disguise waiting for my return j' " Vaisampayana continued, " And Vyasa the son of Satya- vati, thus comforting the Pandavas, led them into the town ADIPARVA. 459 of Ekachakra. And the master also comforted Kunti, saying, 'Live, O daughter ! This son of thine, Yiidhish-thira, ever devoted to truth, this illustrious bull among men, having by his justice conquered the whole world, shall rule over all the other monarchs of the earth ! There is little doubt thaft having by means of Bhitna's and Arjuna's prowess conquered the Avhole earth with her belt of seas, he Avill enjoy the sovereignty thereof. Thy sons as well as these of Madri — mighty charioteers all — will cheerfully sport as pleaseth them in their dominions. And these tigers among men will also perform various sacrifices such as the E.aja-suya and the Horse-sacrifice in Avhich the presents unto the Brahmanas are very large. And these thy sons will rule their ancestral kingdom, maintaining their friends and relatives in luxury and affluence and happiness.' " Vaiaampayana continued, " With these words Vyasa intro- duced them into the dwelling of a Brahmana. And the island- born E,ishi addre5slng the eldest of the Pandavas said, 'Wait ye here for me ! I will come back to ye ! By adapting your- self to the country and the occasion ye will succeed in becom- ing very happy !' " Then, 0 king, the Pandavas with joined hands said unto the Eislii, 'So be. it.' And the illustrious master — the Rishi Vyasa — then went away to the region whence he came." Tiuis ends the hundred and fifty-eighth Section in the Hidimva-badha of the Adi Parva. Section CLIX. (VaJca-hadhd Parva.) Janamejaya asked, " 0 thou first of Brahmanas, what did the Pandavas — bhose^mighty charioteers — the sous of Kunti — do after arriving at Ekaclmkra ?" ; Vaisampayana said, ".Those mighty charioteers — the sons of Kunti — arriving at Ekachakra lived for a short time ia the abode of a Brahmana. Leading an eleemosynary life they beheld (in course of their wanderings) various delightful .forests and earthly regions, and many rivers and lakes. And 460 MAHABHARATA. they became great favorites of the inhabitants of that town in consequence of their own accomplishments. At nightfall they placed before Kunti all they acquired in their mendicant tours. And Kunti used to divide the whole amongst them, each taking what Avas alloted to him. And those heroic chastisers of all foes along with their mother together took one moiety of the whole, while the mighty Bhima alone took tlie other moiety. In this way, O thou bull of the Bharata race, the illustrious Pandavas lived there for sometime. One day while those bulls of the Bharata race were out on their tour of mendicancy, it so happened that Bhima Avas (at home) with (his mother) Pritha. That da}^ O Bharata, Kunti heard a loud and heart-rending wail of sorrow coming from within the apartments of the Brah- mana. And hearing the inmates of the Brahmana's house wailing and Indulging in piteous lamentations, Kunti, O kinc^, from compassion and the goodness of her heart, could not bear it with indifference. Afflicted with sorrow, the amiable Pritha addressing Bhima said these words full of compassion: — Our woes assuaged, we are, O son, living happily in the house of this Brahmana respected by him and unknown to Dhrita-rashtra's sons ! 0 son, I always think of the good I should do to this Brahmana, like what they do that live happily in others' abodes ! O child, he is a true man upon whom favors are never lost. He payeth "back to others more than what he receiveth at their hands. There is no doubt some affliction hath overtaken this Brah- mana. If we could be of help to him we would then be requiting his services.' " Hearing these words of his mother, Bliima said, 'Ascer- tain, O mother, the nature of the Brahmana's distress and whence also hath it arisen. Learning all about it, relieve it I will however difficult may the task prove.' " Vaisampayana continued, " While mother and son were thus talking with each other, they heard again, O king, another w.iil of sorrow proceeding from the Brahmana and his wife. Then Kunti quickly entered the inner apartments of that illustrious Brahmana, like unto a cow running towarda ADI PARVA. 461 her tethered calf. And she beheld the Brahmana, with his wife, son, and daughter, sitting with a woeful face. And Kunti heard the Brahmana saying, 'O fie on this earthly life that is hollow as the reed and so fruitless after all, that is based on sorrow and hath no freedom, and that hath misery for its lot! Life is sorrow and disease, life is truly a record of misery ! The soul is one ; but it hath to pursue virtue, wealth, and pleasure. And because these are pursued at one and the same time, there frequently occureth a dis- agreement that is the source of much misery. Some say that salvation is the highest object of our wishes. But I believe it can never be attained. The acquisition of wealth is hell : the pursuit of wealth is attended with misery ; there is more misery after one hath acquired it. For one loveth his possessions, and if any mishap befalleth them the possessor becometh afflicted with woe. I do not see by what means I can escape from this danger, nor how I can fly hence with my wife to some region free from danger. Remember, O wife, that I endeavoured to migrate to some other place where we could be happy. But thou didst not then listen to me ! Though frequently solicited by me, Thou, 0 simple ■woman, told me, — I have been born here, and here have I grown old. This is my ancestral homestead ! — Thy venerable father, O wife, and thy mother also, had, a long time ago, ascended to heaven. Thy relations also had all been dead. 0 why then didst thou yet like to live here? Led by aff'ection for thy relatives thou didst not then hear what 1 said. But the time is now come when thou art to witness the death of a relative. O how sad is that spectacle for me! Or, perhaps, the time is come for my own death, for I shall never be able to abandon cruelly one of my own ag long as I myself am alive ! Thou art my helpmate in all good deeds, self-denying, and always affectionate to me as a mother. The gods have given thee to me as a true friend and thou art ever my chief stay. Thou hast, by my parents, been made the participator in my domestic concerns. Of pure lineage and good disposition, the mother of children, devoted to me, and £o innocent, having chosen and wed 462 MAHABHARATA, thee Avitli due rites, I cannot abandon thee, — my wife, constant in her vows, — to save my own life ! How shall I myself be able to sacrifice my son — a child of tender years and yet without the hirsute appendages (of manhood) ? How shall I sacrifice my daughter whom I have begotten myself, — who hath been placed, as a pledge, in my hands by the illustrious Creator himself for bestowal on a husband, — and through whom I hope to enjoy, along with my ancestors, the regions attainable by those only that have daughter's sons ? Some people think that the father's affection for a son is greater. Others that his affection for a daughter is greater; mine, however, is equal. How can I be prepared to abandon the innocent daughter iii3on whom rest the regions of bliss (obtainable by me in after life) and my own lineage and perpetual happiness ? If, again, I sacrifice myself and go to the other world, I would scarcely know any peace, for, indeed, at is evilent that left by me these would not be able to ^npport life. The sacrifice of any of these would be «-ruel and censurable. On the other hand, if I sacrifice mysfelf, these, without me, Avill certainly perish t The distress into which I have fallen is great ; nor do I hnow the means of escape. Alas, what course shall I take to lay with my near ones ! It is well that I should die with all these, fori can no longer live !' " Thus ends the hundred and fifty-ninth Section in the Vaka-badha of the Adi Parva. Section CLX. (Vaha-badha Parva continued.) Vaisampayana said, " Hearing these words of the Brah- mana, his wife said, 'Thou shouldst not, O Brahinana, grieve like an ordinary man. Nor is this the time for mourning. Thou hast learning. Thou knowest that all men are sure to die ! None should grieve for that which is inevitable ! Wife, son, and daughter, these all are sought for one's own self. Possessel as thou art of a good under- standing, kill thou thy sorrows. I will myself go there. ADIPARVA. 453 This, indeed, is the highest and the eternal duty of women, viz, that sacrificing their lives they should seek the good of their husbands. Such an act done by me will make theo happy, and bring me fame in this world and eternal bliss in the world hereafter ! This, indeed, is the highest virtue that I tell thee. And thou mayst, by this, acquire both virtue and happiness. The object for which one desireth a wife hath already been achieved by thee through mc. I have borne thee a daughter and a son and thus beeu freed from the debt I owed thee. Thou art well able to support and cherisii the children. I, however, can never support and cherish them like you. Thou art my life, wealth, and lord! Bereft of thee how shall these children of tender years, how also shall I myself exist ? Widowed and raasterless, with two little children depending on me, how shall I, without thee, keep alive the pair, myself leading an honest life ? If this daughter of thine is solicited (in' marriage) by persons dishonorable and vain and unworthy of contracting an alliance with thee, how shall I be able to protect the girl ? Indeed, as brids seek with avidity for meat that hath been thrown away on the ground, so do men solicit a woman that hath lost her husband. And, 0 thou best of Brahmanas, so- licited by wicked men I may waver and may not be able to continue in the path that is desired by all honest men. How shall I be able to place this sole daughter of thy house — this innocent girl — in the way along which her ancestors have always walked ? How shall I then be able to impart unto this child every desirable accomplishment to make him virtuous as thyself, in that season of every want when I am masterless ? Overcoming myself who shall be masterless, unworthy jDersons will demand (the hand of ) this daughter of thine, like Sudras desiring to hear the Vedas. And if I bestow not upon them this girl possessing thy blood and qualities, they may even take her away by force like crows taking away the sacrificial butter. And beholding thy son become so unlike to thee, and thy daughter placed under the control of some unworth}' per- son, I shall be despised in the world by even persons that are dishonorable, and scarcely knowing myself I will certainly 464 MAHABHARATA. die ! And these children also, bereft of me and thee their father, will, I doubt not, perish like fish when the water drieth. There is no doubt that bereft of thee, three will perish. Therefore it behoveth thee to sacrifice me ! O Brah- maua, persons conversant with morals have said that for wo- men that have borne children, to predecease their lords is an act of the highest merit. Ready am I to abandon this son and this daughter, these my relations, and life itself for thee ! For woman to be ever employed in doing agreeable offices to her lord is a higher duty than sacrifices, asceticism, vows, and charities of every description. The act, therefore, which I intend to perform is consonant with the highest virtue and is for thy good and that of thy race. The wise have declared that children and relatives and wife and all things held dear are cherished for the purpose of liberating one's self from danger and distress. One must guard his wealth for freeing one's self from danger, and it is by his wealth that he should cherish .and protect his wife. Bat he must protect his own self both by means of his wife and his wealth. The learned have enunciated the truth that one's wife, son, wealth, and house, are acquired with the intention of pro- viding for accidents, foreseen or unforeseen. The wise have also said that all one's relations weighed against one's own self would not be equal unto one's self. Therefore, reverend sir, protect thy own self by abandoning me. O give me leave to sacrifice myself. Cherish thou my children. Those that are conversant with morals have, in their treatises, said, that women should never be slaughtered and that Kakshasas are not ignorant of the rules of morality. There- fore, while it is certain that the Rakshasa will kill a man, it is doubtful whether he will kill a woman. It behoveth thee, therefore, conversant as thou art with the rules of morality, to place me before the Rakshasa. I liave enjoyed much happiness, have obtained much that is agreeable to me, and have also acquired great religious merit. I have also obtained from thee children that are so dear to me. Therefore it grieveth me not to die. I have borne thee children and have also grown old. I am ever desirous of AT>1 PATIVA. 465 doing good to thee. Remembering all tliis I have come to this resolution. 0 reverend sir, abandoning me thou mayst obtain another wife. By her thou [mayst again acquire religious merit. There is no sin in this. Polygamy in men is an act of merit. In woman it is very sinful to betake to a second husband after tlie first. Considering all this and remembering too that sacrifice of thy own self is censurable, O liberate today without loss of time thy own self, thy race, a^d these thy children, (by abandoning me) !' " Vaisampayana continued, " Thus addressed by her, O Bha- rata, the Brahmana embraced her and they both began ta weep in silence, afflicted with grief. " Thus ends the hundred and sixtieth Section in the Vaka- badha of the Adi Parva. Section CLXI. ( Vaka-badha Parva continued,) Vaisampayana said, " Hearing these words of her afflicted parents, the daughter was filled with grief, and she addressed them saying, 'Why are ye so afflicted ani why do ye so weep as if ye have none to look after ye ? 0, listen to me and then do what may be proper ! There is little doubt that ye are bound in duty to abandon me at one time. Sure to be abandoned once, O abandon me now and save every- thing at the expense of myself alone ! Men desire to have children thinking that children would save them (in this as well as the region hereafter). 0 cross ye the stream of your difficulties by means of my poor self as if I were a raft I A child rescueth his parents in this and the other region ; therefore is the child called by the learned Puttra (rescuer). The ancestors desire daughter's sons from me (as a special means of salvation). But (without waiting for ray children) I myself will rescue them by protecting the life of my father! This my brother is of tender years. There is little doubt that he will perish if thou diest now. If thou my father diest and my brother too folio wet h thee, the funeral cake of the Pifris will be suspended and they will be '5.9 466 MAHABHi^nAT-A. greatly wrongeJ. Left behind by my father and brother, uod by my mother also (Tor she will not survive her hus- band aud sou), I shall, pluugeJ deeper and deeper in woe, ultimately perish in great distress. There can be little doubt that if thou e^scape from this danger as also my mother and infant brother, both thy race and the (ancestral) cake will be perpetuated. The son is one's own self; the Avife is one's friend; the daughter, however, is the source of trouble. Do thou save thyself, therefore, by sacrificing that source of trouble, and do thou thereby set me in the path of virtue, A girl as I am, O father, destitute of diee I shall bo helpless and plunged in woe, and shall have to go everywhere. It h therefore that I am resolved to rescue my father's race and to share the merit of tliat act by accomplishing this difficult task. If thou, O best of Brah- manas, goest thither (unto the Rakshasha) leaving me her^, then I shall be very much pained. Therefore, O father, be kind to me ! O thou best of men, for our sake, for (hat of virtue, and also of thy race, save thyself, abandoning me whom at one time thou shalt be constra.ined to abaisdon !• There need be no delay, 0 father, in doing that which is inevitable. Wliafc can be more painful than that when thou hast ascended to heaven we shall have to go about begging our food, like dogs, from strangers ? But if thou art rescued Aviih thy relations, from these difficulties, I shall then live hapi)ily in tlie region of the celestials ! It bath been heard by us that if after bestowing thy daughter in this way thou offerest oblations to the gods and the celes-. tials, they will certainly be propitious to thee!' " Vaisampaj-ana continued, " The Brahmana and his wife, hearino- these various lamentations of their daughter, became sadder than before ami the three began to weep together.. Their son then of tender years, beholding them and their daughter thus weeping together. Hipped these words iii; sweet tones, his eyes expanding with delight. 'Weep not, O father, nor thou, O motlier, nor thou, O sister !' And smil- ingly the child approached each, of them, and at last taking up a bhie of grass said in glee, 'With this I will slay that Rak- ADl PAR VI. 467 fchasa tliat eatetli human beings!' And although they all had been plunged in woe, yet hearing what the child lisped so sweetly, jo} appeared on tlieir faces. Then Kunti, think- ing that to be the proper opportunity, approached the group nnd said these words. Indeed, lier words revived them as nectar reviveth a person that is dead. " . ■ Thus ends the hundred and sixty-first Section in the Vaka- badha of the Adi Parva. Section CLXII. ( Vaka-badka Parva continued. ) " And Kunti said, 'I desire to loam from ye what is the cause of this grief for I will remove it if it is capable of being removed.' '' The Brahmnna replied, '0 thou of ascetic wenltli, tliy speech is, indeed, v/orthy of thee! But this grief is incapabia of being removed by any human being. There liveth a Raic.=;- hiisa of name Vaka not f;ir off from this town. That cannibal ja the lord of this country and town. Thriving on human flesh, tiiat wretched Rak-shasa endued with great strength ruletli this country. He is the chief of the Asuras, This town and the country in which it is situate are protected by t)ie mio-ht of that Rakshasa. We have no fear from the n)achina- tious of any enemy, or, indeed, from any living soul. The lee, however, fixe I for that Rakshasa is his food whicli con- sists of a cartdoad of rice, two bufi^aloes, and a human being who conveyeth them unto iiim. One at"ter another, the house- holders have to send him this food. Difficult of being kept, the turn, however, cometh to a particular family at intervals of many long years. If there are any that seek to avoid it, the Rakshasa slayeth them witlj their cluldren and wives and devoureth them all. There is, in this country a city called Vetrakiya where liveth the king of these territories. He is ignorant of the science of government. Possessed of little intelligence he adopts not with care any measure by which these territories may be rendered safe for all time to come. But we ceitaiuly deserve it all inu&mucL as we 468 MAHABHARATA. live witLin the dominions of that wretched and weak mon- arch in perpetual anxiety. Brahmanas can never be mads to dwell permanently within the dominions of any one, for they are dependent on nobody. They live rather like birds ranging all countries in perfect freedom. It hath been said that one must secure a (good) king, then a wife, and then •wealth. It is by the acquisition of these three that one can rescue his relatives and sons. But as regards the acqui- Bition of these three the course of my actions hath been contrary. Hence, plunged in a sea of danger, I am suffering sorely. That turn, destructive of one's family, hath now come for me. I shall have to give unto the Rakshasa as hia fee the food of the description I have already said and one human being besides. I have no wealth to buy a man. I cannot by any means consent to part with any of my family. Nor do I see any way of escape from ( the clutches of ) that Rakshasa. I am now sunk in an ocean of grief from which there is no escape. I shall go to that Rakshasa today attended by all my family in order that that wretch might dovour us all at once.' " Thus ends the hundred and sixty-second Section in the Vaka-badha of the Adi Parva. Section CLXIII. (VaJca-badha Parva continued. ) " Kunti said, 'Grieve not at all, O Brahmana, on account of this danger ! I see a way by which to rescue thee from that Rakshasa. Thou hast only one son, who, besides, is of very tender years. Thou hast also one only daughter, young and helpless. I do not like that any of these, or thy wife, or even thyself, should go unto the Rakshasa ! I have five 8on8, 0 Brahmana! Let one of them go carrying in thy behalf the tribute of that Rakshasa !' "Hearing this the Brahmana replied, 'For saving my own life I shall never suffer this to be done! I shall never, sacrifice for saving myself, the life of a Brahmana or of a guest ! Indeed, even those that are of low origin and sinful practices reluse to do (what thou askeet me to do) ! It is ADI P ARVA. 469 said that one should sacrifice himself and his off^prinnr for the benefit of a Bnihmaua, I regard this advice as excellent and I like to follow it too. When I have to choose between the death of a Brahmana and that of my own, I would prefet the latter. The killing of a Brahmana is the highest sin. There is no expiation for it. I think a reluctant sacrifice of one's own self is better than sacrificing a Brahmana again sb one's will. 0 blessed lady, in sacrificing myself I do not become guilty of self-destruction. No sin can attach to me when another will take my life. But if I deliberately consent to the death of a Brahmana, it would be a cruel and sinful act from the consequences of which there is no escape. The learned have said that the abandonment of one who hath come to thy house or sought thy protection, as also the killing of one who seeketh death at thy hands, is both cruel and sinful. The illustrious among those conversant with the prac- tices allowable in seasons of distress have before now said that one should never perform an act that is cruel and censurable. It is well for me that I should today perish myself with my wife. I would never sanction the death of a Brahmana.' " Kunti said, 'I too am firmly of opinion, 0 Brahmana, that Brahmanas should ever be protected. As regards myself, no son of mine would be less dear to me even if I had an hundred sons instead of the five I have. But this Rakshasa will not be able to kill my son. For that son of mine ia endued with great prowess and energy and skilled in mantras. He will faithfully deliver to the Rakshasa his food, but will, I know to a certainty, rescue himself. I have seen before many mighty Rakshasas of huge bodies engaged in combat with my heroic son and killed too by him. But, 0 Brahmana, do not disclose this fact to anybody, for if it is known, persons desirous of obtaining this power, will, from curiosity, always trouble my sons. The wise have said that if my son imparteth any knowledge, without tlie assent of his precej)tor, unto any person, my son himself will no longer be able to profit by that knowledge.' " Thus addressed by Pritha, tlie Brahmana with his wife became exceedingly glad and assented to Kunti's speech 470 MAHABHAUATA. Avhich was unto them as nectar. Then Kunti accompanis'l hy the Bralimana went unto the son of Vayu (Bhinia) and asked him to accomplish (that difficult task). Bhima replied unto them, saying, 'So be it." Thus ends the hundred and sixty-third Section in the Vaka-baiha of the Adi Parva. Section CLXIV. ( Vaka-badha Parva continued. ) Vaisampayanri said, " After Bhima had pledged himself to accomplish the task, saying 'I will do it,' the Pandavas, O Bharata, returned home with the alms they had obtained flurinji the day. Then Yuihish-thira the son of Pandu, from Bhima's countenance alone, suspected the nature of the task he had undertaken to accomplish. Sitting by the side of bis mother, Yudhish-thira asked her in private, 'What ia this task, 0 mother, that Bhima of terrible prowess seeketh to accomplish ? Doth he do so at thy command or at his own will ?' Kunti replied, 'Bhima the oppressor of all foes will, at my command, do this wreat deed for the good ot the Brah- mana and the liberation of this town.' " Yuihish-thira said, 'Wiiat rash act hast thou done, 0 mother ! It is difficult of being performed and almost amounteth to suicide ! The learned never apjjlaud one's abandonment of one's own child. Why dost thou, O mother, wish to sacrifice thy own child for the sake of another's ? Thou hast, 0 mother, by this abandonment of thy child, acted not only against tha course of hunmn practices but also against the teachings of the Vedas ! That Bhima relying on whose arms we sleep happily in the night and hope to recover tlie kingdom of Tvhich we have been deprived by the covetuous son of Dlirita- rashtra, that hero of immeasurable energy rememberiig whose prowess Duryodhma and Sakuni do not sleep a wink during the whole i»ight and by whose prowess we were rescued from the palice of lac and various other dangers, that Bhima who caused the death of Purochana, and relying on whose might we regard ourselves as having already slain the sons of ADI PAUVA. ' i7i Dhriia-raslitra and acquired this earth with all her wealth, upon wiiat considerations, O mother, hast tlicu resolved upon his abandonment ? Hast thou been deprived of thy reason ? Hath tliy understanding been clouded by the calamities thou hast undergone V " Hearing these words of her son, Kunti said, '0 Yudhish- thira, thou needst not be at all anxious on account of Vriko- dara. Nor have I come to this resolve owing to any weakness of understanding. Respected by him and our sorrows assuaged, we have, 0 son, been living in the house of this Brahmana, unknown to the sons of Dhrita-rashtra ! For requiting, O eon, that Brahmana I have resolved to do this ! He, in- deed, is a man upon whom good offices are never lost. The measure of his requital also becometh greater than the measure of the services he receiveth. Be'iolding the jirowess of Bhima on the occasion of (our escape from) the house of lac, and from the destruction also of Hidimva, my confidence in Vri- kodiira is great. The might of Bhin»a's arm is equal unto that of ten thousand elephants. It was, therefore, that he succeeded in carrying ye all, each heavy as an ele[»hant, from Varanavata. There is no one {on earth) equal unto BLima in might. He may even overcome that foremost of warriors — the holder of the thunder-bolt himself. Soon after his birth he fell from ray lap on the breast of the mountain. By the weight of his body the mass of stone on which he fell broke into pieces. From this also, 0 son of Pandu, I have come to know Bhima's might. For this reason have I resolved to set him against the Brahmanu's foe. I have not in this acted from foolishness or ignorance or motives of gain. I have deliberately resolved to do this deel of virtue. By this act, 0 Yudhish-thira, two objects will be accomplished ; one is a requital of the services rendered by the Brahmana and the other is the acquisition of high religious merit. It is my conviction that the Kshatriya who renderetli help unto a Brah- mana in anything acquireth regions of bliss hereafter. So also a Kshatriya who saveth the life of a Kshatriya achieveth great fame in this as well as the other world. A Kshatriya rendering help unto a Vaisya also on this earth, certainly 472 MAHABHARATA. becometh popular in the wliole world. One of tl>e kingly tribe should protect even the Sudra who cometh to him for protection. If he doth 80, in his next life he receiveth his brith in a royal line commanding prosperity and the respect of other kings. O scion of the Puru race, the illustrious Vjasa of wisdom acquired by hard ascetic toil had told me so in days gone by. It is, therefore, that I have resolved upon accomplishing this !' " Thus ends the hundred and sixy-fourth Section in the Vaka-badha of the Adi Parva. Section CLXV. ( Vaha-badha Parva continued. ) " Hearing these words of his mother, Yudliish-t hira said, 'That which thou, 0 mother, hast deliberately done, moved by compassion for the afflicted Brahmana, is, indeed, excel- lent ! Bhima will certainly come back with life, after having slain the cannibal, inasmuch as thou art, 0 mother, always compassionate unto Brahmauas ! But tell thou the Brahmana, O mother, that he doth not anything whereby the dwellers of this town may know all about it, and O make him promise to obey thy request !' " Vaisampayana continued, "Then when the night passed away, Bhima-sena the son of Pandu taking with him the llakshasa's food set out for the place where the cannibal lived. And the mighty son of Pandu approaching the forest where the Rakshasa dwelt, began to eat himself the food he carried, calling loudly the Rakshasa by his name. And the Rukshasa, inflamed with anger at Bhima's words, came out and approach- ed the place where Bhima w^as. Of huge body and great strength, red eyes, red beard, and read hair, he was terrible to behold. And he came pressing deep the earth with his tread. The opening of his mouth was from ear to ear, and his ears themselves were straight as arrows. Of grim visage, his forehead was furrowed into three lines. Beholding Bhima eating his food, the Rakshasa alvanced, biting his nether lip and expanding his eyes in wr;ith. And addressing Bhima he Siiid, '\yho is this fool, who desiring to go to the abode of AD! PARVA. 473 Yatni, eafetli in my very sighr^ the C^Si UAHABHARITA. oiis persons. O thou oppressor of all enomies, Ave have now seen often and often all the agreeable woods and gardens that are in this part of the country. To see them again would no longer give any pleasure. And, O heroic scion of the Kuru race, alms also are not now obtainable here so easily as before. If thou wishest, it would be well for us now to go to Panchaln, We have not seen the country before. It will, no doubt, O hero, prove delightful to us. Anl, O thou mower of all foes, it hath been heard by us that alms are obtainable in the coun- try of the Pauchalas, and that Yajna-sena the king thereof is devoted to Brahma. I am of opinion that it is not well to live long in one place. Therefore, O son, if thou likest, it is well for us to go there.' " Hearing these words, Yudhish-thlra said, 'It is our dufy to obey thy command, which, besides, must be for our good. I do not, however, know whether my younger brothers are will- ing to go or not.' " Thus ends the hundred and seventieth Section in the Chaitra-ratha of the Adi Parva. Section CLXXI. (Chaitra-rathd Parva Continued.) Vaisampayana continued, "Then Kunti spoke unto Bhima- sena and Arjuna and the twins regarding the journey to Pan- chala. They all said, 'So be it.' Then, O king, Kunti with her sons saluted the Brahmana (in whose liouse they had dwelt) and set out for the delightful town of the illustrious Drupada. " Vaisampayana said, " While the illustrious Pandavas had Ibeen living disguised in the abode of the Brahmana, there came Vyasa the son of Satyavati to see them. Then those oppressors of all foes, beholding him coming, rose up and step- ped towards to receive him. Saluting him reverentially and worshipping him also, the Pandavas stood in silence with join- ed hands. Thus worshipped by them the Muni became grati- fied. He then asked them to be seated and cheerfully ad- dressing them said, 'Ye slayers of all foes, are ye living in ADIPARVA, 485 the path of vii-tue and according to the Shastras ? Do ye worship the Brahmancis ? Ye are not, I hope, deficient in paying homage unto those that deserve your homage ?' The illustrious Rishi, after this, spoke mauy words of virtuous import, and after discoursing upon many topics of great inter- est, a thy excellent and eternal weapon of fire !' " Arjuna said, 'I would accept thy horses in exchange for my weapon ! And let our friendship last for ever ! O friend, tell us for what we human beings have to stand in fear of the Gandliarvas ! Chastisers of all foes that we are, virtuous and conversant with the Vedas, tell us, O Gandharva, why in tra- velling through the night we have been censured by thee !' " The Gandharva said, 'Ye are without wives (though ye have completed the period of study) ! Ye are without a par- ticular asrama (mode of life) ! And, lastly, ye are out with- out a Brahmana walking before ye ! Therefore, ye sons of Pandu, have ye been censured by me ! The Yakshas, Rak- shasas, Gandharvas, Pishachas, Uragas, and Danavas, are pos- sessed of wisdom and intelligence, and are acquainted with the history of the Kuru race. 0 hero, I too have heard from Naradaani other celestial Rishis the good deeds of your wise ancestors! I mys&lf too, while roaming over the whole earth bounded by her belt of seas, witnessed the prowess of thy great race! O Arjuna, I have personal knowledge of thy preceptor — the illustrious son of Bharadwaja — celebrated throu";hout the three worlds for his knowledge of the Vedas ADIPARVA. 491 and fclie science of arms ! 0 thou tiger of the Kuru race, O 8on of Pritha, I also know Dharma, Vayu, Sakra, the twia Aswinas, and Paudii, — these six perpetuators of the Kuril race, — these excellent celestial and human progenitors of ye all ! I also know that ye five brothers are learned and higV Bouled, that ye are foremost of all wielders of weapons, that ye are brave and virtnwis anel observant of vows. Knowing that your understandings and hearts are excellent and your "behaviour faultless, I have yet censured ye. For, O thou of the Kuru race, it behoveth no man endued with might of arms to bear with patience any ill usage in the sight of hia wife ! Especially as, O son of Kuuti, our might increaseth dtu-ing the hours of darkness, accompanied as I was by my ■wife I was filled with wrath ! O thou best of vow-observing men, I have, however, been vanquished by thee in battle. Listen to me as I tell thee the reasons that have led to my discomfiture I The B rahmachary a is a very superior mode of life. Thou art in that mode now. It is for this, O Partha, that I have been defeated by thee in battle I 0 thou chastiser of all foes, if any married Kshatriya fight with us in the night, he can never escape with life ! But, 0 Partha, a. married Kshatriya, who is sanctified with Brahma, and who hath assigned the cares of his state to a priest^, might vanquish all wanderers of the night. O child of Tapati, men should, therefore, ever employ learned priests possessing' sejf-cotnmand for the acquisition of every good luck they desire. That Brah- mana is worthy of being the king's priest who. is accomplished in the Yedas and the six branche3 thereof, who is pure and truthful, who is of virtuous soul and possest of self-command. That monarch becometh ever victorious and finally earneth heaven who hath for his priest a Brahmana conversant with the rules of morality, who is a master of words, and who is pure and good-behavioured. The king should always select an ac- complished priest inorder to acquire what he hath not and pro- tect what he hath. He v/ho desireth his own prosperity should ever be guided by his priest, for he may then obtain even the whole earth surrounded by her belt of seas, O son of Tapati, » kiflg who is v/ilhout a Brahmana, caa never acquire auy 492 MAHABUARATA. laud by his bravery or prestige of birth alone ! Know, there- fore, O thou perpetuator of the Kuru race, that that kingdom lasteth for ever in which Brahmanas have power.' " Thus ends the hundred and seventy-secoud Seetion ia the Chaitra-ratha of the Adi Parva. Section CLXXIII. (Chaitra-ratha Parva continued.) " Arjuna said, 'Thou hast addressed me (more than once) as Tdpatya. I wish to know what the precise signification of this word is. O virtuous Gandharva, being sons of Kunti we are, indeed, Kaunteyas. But who is Tapati that we should be called TapMya V " Vaisampayaua continued, " Thus addressed, the Gandhar- va recited to Dhannnjaya the son of Kunti the (following; story celebrated in the three worlds. " The Gandharva said, '0 son of Pritha, thou foremost of all intelligent men, I will duly recite to you in full this charm- lug narration. O listen with attention to what I say in explanation of why I have addressed thee as Tapatya ! That one in heaven who pervadeth by his light the whole firmament Lad a daughter named Tapati equal unto himself. And Tapati the daughter of the god Vivaswan was the younger sister of Savitri, And she was celebrated throughout the three worlds and devoted to ascetic penances. There was no woman amongst the celestials, the Asuras, the Yakshas, the Rakshasas, the Apsaras, and the Gandharvas, who was equal to her in beauty. Of perfectly symmetrical and faultless features, of "black and large eyes, and beautiful attire, the girl was chaste and exceedingly well conducted. And, O Bharata, seeing her, Savita (the Sun) thought that there was none in the three worlds who for his beauty^ accomplishments, behaviour, and learning, deserved to be her husband. Beholding her attain to the age of puberty and, therefore, worthy of being bestowed on a husband, her father knew no peace of mind, always thinking of the person he should select. At that time, O son of Kunti, Riksha'i son—thut bull amougat the Kurus— the ADl PAR7A. 493 mighty king Samvaraua, was duly worshipping Surya with offers of the Arghya and flowery garlands and scents, and with vows and fasts and ascetic penances of various kinds. Indeed, Samvaraua was worshipping the Sun coufest in all his glory, with devotion and humility and piety. And behold- ing Saravarana conversant with all rules of virtue and un- equalled on earth for beauty, Surya regarded him as a fit hus- band for his daughter Tapati. And, 0 thou of the Kuru race, Vivaswan then resolved to bestow his daughter on that best of kings — Saravarna — the offspring of a race of world-wide fame. As the Sun himself in the heavens filleth the firma- ment with his splendour, so did king Samvaraua on the earth fill -every region with the splendour of his good aciiievements. And as utterers of Brahma worship the Sun coufest in all his glory, so did, O Partha, all men except Brahraanas worship Samvarana ! Blest with good luck king Samvaraua excelled Soma in soothing the hearts of friends and the Sun in burning the hearts of his foes. And, O Kaurava, Taj ana (Surya) him- self resolved upon bestowing his daughter Tapati upon king Samvarana who was possessed of such virtues and accomplish- ments. " 'Once on a time, 0 Partha, king Samvarana, endued with beauty of person and immeasurable prowess, went on a hun- ting expedition to the under-woods on the mountain breast. While wandering in quest of deer, the excellent steed the king rode, overcome, 0 Partha, with hunger, thirst, and fatigue, died on the mountains. Abandoning the steed, the king, O Arjuna, began to wander upon the mountain-breast on foot. And in course of his wanderings the monarch saw a maiden of large eyes and unrivalled for her beauty. And that grinder of hostile hosts — that tiger among kings — himself without a companion, beholding there that maiden without a companion, stood motionless, gazing at her steadfastly. For her beauty, the monarch for some moments believed her to be (the goddess) Sree herself. Next he regarded her to be the embodiment of the rays emanating from the Sun. In splendour of body she resembled a flame of fire, though in benignity and loveliness ehe resembled a spotless digit of the moon. And standing 494! MAHABHARATA. on the raouutaiu breast the black-eyed maiden appeared like- a bright statue of gold. And the mountain itself with its creepers and plants, in consequence of the beauty and attire of that damsel, seemed to be converted into gold. And the sight of that maiden inspired the monarch with a contempt for all women that he had seen before. And looking at her, the king regarded his eye-sight truly blessed. Nothing the king had seen from the day of his birth could equal, he thought, the beauty of that girl. And the king's heart and eyes were capti- vated by that damsel, as if they were bound in ropes, and he remained rooted to that spot, deprived of his senses. And the monarch thought that the artificer of so much beauty had created it only after churning the whole world of gods, Asu- ras, and human beings. Entertaining these various thoughts, king Samvarana regarded that maiden unrivalled in the three worlds for wealth of beaut}'. "'And the monarch of pure descent, beholding the beautiful maiden, was pierced with Kama's shafts and lost his peace of^ mind. And burnt by the strong flame of desire the king asked that charming maiden, still innocent though in her full youth, saying, — 0 thou of tapering thighs, who art thou and whose ? Why also dost thou stay here ? 0 thou of sweet smiles, why dost thou wander alone in these solitary woods ? Of every fea- ture perfectly faultless, and decked in every ornament, thou seemest to be the coveted ornament of these ornaments them- selves ! Thou seemest not to be of celestial or Asura or Yaksha or Rakshasa or Naga or G indharva or human origin. O excel- lent lady, the best of women that I have seen or heard of, would not come up to thee in beauty. 0 thou of hand- some face, at sight of that face of thine, lovelier than the moon and furnished with eyes like lotus-leaves, the god of desire is grinding me ! — " 'Tiuis did king Samvarana address that damsel in the forest. She, however, spoke not a word unto the monarch burning with desire. Instead, like lightning in the clouda, that large-eyed maiden quickly disappeared in the very sight of the wishful monarch. The king then wandered through the whole forest like one out of his senses in search of that ADIPARTA. 495 girl of eyes like lotus-leaves. And failing to find her, tliat best of monarchs indulged in copious lamentations, and for a time stood motionless in grief.' " Thus ends the hundred and seventy-third Section in the Ohaitra-ratha of the Adi Parva. Section CLXXIV. ( Chaitra-ratha Parvd continued. ) " The Gandharva continued, 'When that maiden disappear- '©d, that feller of hostile ranks, deprived of his senses by Kama, himself fell down on the earth. And as the monarch fell down, that maiden of sweet smiles and swelling and round hips appeared again unto him. And smiling sweetly, Tapati ^aid unto that perpetuator of the Kuru race these honeyed words : — Rise, Riae, O thou oppressor of all foes ! Blest be thou, it behoveth thee not, O thou tiger among kings, to lose thy reason, celebrated as thou art in the world ! — Addressed •in these honeyed words, the king opened his eyes and saw before him that same girl of swelling hips. The monarch who was burning with the flame of desire then addressed that black-eyed damsel in accents "weak with emotion, and said, — Blest be thou, 0 excellent woman of black eyes ! Burning as I am with desire and paying thee court, O accept me ! My life is ebbing away. O thou of large eyes, for thy sake it is, O thou of the filaments of the lotus, that this Kama inces- santly pierceth me with his keen shafts without stopping for a moment. O amiable and cheerful giil, I have been bitten by Kama who is even like a venomous snake. 0 thou of swell- ing and large hips, have mercy on me j O thou of iiandsome and faultess features, O thou of face like unto the lotus or the moon, O thou of voice sweet as that of singing Kinnaras, my life now depends on thee ! Without thee, O timid one, I am unable to live ! O thou of eyes like lotus-leave^, this Kama is piercing me incessantly. O large-eyed girl, be merciful unto me ! It behoveth thee not, O black-eyed maid, to cast me off. O handsome girl, it behoveth thee to relieve me from such afflic- tion, by giving m e thy love! At the first sight thou hast at- 496 MAHAP.HARATA. tracted ray heart. My miud wandereth ! Beholding thee I like not to cast my eyes on any other woman ! Be merciful, I am thy obedient slave, thy adorer ! 0 accept me ! O beautiful lady, O large-eyed girl, at sight of thee, the god of desire hath entered my heart and is piercing me with his shafts. O thou of lotus eyes, the flame of desire burneth within me ! O extinguish that flame by throAving on it the water of thy love ! O beautiful lady, by becoming mine pacify thou the irrepress- ible god of desire who hath appeared here armed with his dead- ly bow and arrows and who i)ierceth me incessantly with those keen shafts of his ! O thou of the fairest complexion, wed me according to the Gandharva form, for, O thou of tapering hip3, of all forms of marriage the Gandharva hath been said to be the best ! — ' " The Gandharva continued, 'Hearing these words of the monarch, Tapati, answered, — 0 king, I am not the mistress of ray own self ! Know that I am a maiden ruled by her father ! If thou really entertainest an affection for me, demand me of my father ! Thou sayest, 0 king, that thy heart hath been rob- bed by me. But thou also hast, at first sight, robbed me of my heart ! I am not the mistress of my body. Therefore, O best of kings, I do not approach thee. Women are never indepen- dent. What girl is there in the three worlds who would not desire thee for husband, kind as thou art unto all thy depen- dents and born as thou art in a pure race ? Therefore when the opportunity comes ask my father Aditya for my hand, with worship, ascetic penances, and vows! If my father bestoweth me upon thee, then, O king, I shall ever be thy obedient wife ! My name is Tapati, and I am the younger sister of Savitri, and the daughter, O thou bull of the Kshatriya race, of Savita the illuminator of the universe. — ' " Thus ends the hundred and seventy-fourth Section in the Chaitra-ratha of the Adi Parva. Section CLXXV. (Chaitra-ratha Parca continued.) " The Gandharva contiaue that royal sage who founded ( the city of )Pauianya.' " Thus ends the hundred and sixty-eighth Section in the Chaitra-ratha of the Adi Parva. Section CLXIX. (Chaitra-ratha Parva continued.) " The Gaiiilharva continued, 'Then, O Partha, Adrishyanti, who ha I been residing in Vashishta's asylum, brought forth (when the time came) a son who was the perpetuator of Shak- tri's race and who was a second Shaktri in everything. And, O thou foremost of the Bharatas, tiiat best of Munis — the illus- trious Vashishta — himself performed the usual after-birth ceremonies of his grandson. And because the Rishi Vashishta had resolved on self-destruction but abstained therefrom aa Boon as he knew the existence of that child, therefore was tliati child, when born, called Parashara (the vivifier of the dead). And the virtuous Parashara, from the day of his birth, knew Vashishta for his father and behaved towards the Muui as such. And one day, O Kaunteya, the child addressed Vashishta, that first of Brahmina sage-!, as father, in the prasence of Ids mother Adrishyanti. And Adrishyanti hearing the very intel- ligible sound of /o-^/ier sweetly uttered by her son, addressed him with tearful eyes and said, — O child, do not address this thy grand-father as father ! Thy father, O son-, has been de- voured by a E-akshasa in a different forest ! O innocent one, - he is not thy father whom thou regardest so ! The reverend one is the father of that celebrated father of thine! — Thus ad- dressed by his mother, that best of Rishis of truthful speech gave way to sorrow, an 1 soon firing up resolved to destroy the whole creation. Then that illuitrious and great ascetic Vashish- ta— that foremost of all conversant with Brahma — that son of Mitra-varuna — that Rishi acquainted with positive truth — ad- dressed his grandson who had set his heart upon the destruc- tion of the world. Hear, 0 Arjuna, the arguments by which Vashishta succeeded in driving that resolution from his grand- son's mind !' "The Gandharva continued 'Then Vashishta said, — There was a celebrated king of the name of Krita-virya. And thaS bull among the kino;s of the earth was the disciple of the Veda-knowing Bhrigug. That king, 0 child, after performing ADIPARVA, 513 the Soma sacrifice, q^ratifiel the Brahmanas with large pre- sents of rice and wealch. After that monarch liad asceudecl to heaven, an occasion came when his descendants were in want of wealth. An I knowing that the Bhrigns were rich, those princes went unto those best of Brahmauas, in the guisG of beggars. Some amongst tlie Bhrigus, to protect theii' wealth, buried it under the earth ; and some, from fear of tha Kshatriyas, began to give away their wealth unto (other) Brahmanas ; while some amongst the/u duly gave unto tha Kshatriyas whatever they wanted. It happenecl, however, that some Kshatriyas, in digging as they pleased at the house of a particular Bhargava, came upon a large treasure. And that] treasure was seen by all those bulls among Kshatriyas wha had gone there. Enraged at what they regarded the deceitful behaviour of the Bhrigus, the Kshatriyas insulted the Brah- manas though the latter asked for mercy. An J those mighty bowmen began to slaughter the Bhrigus with their sharp arrows. And the Kshatriyas wandered over the earth, slaugh- tering even the embryos that were in the wombs of the womeri of the Bhrigu race. And while the Bhrigju race wns thus beino; exterminated, the wo:nen of that tribe fled from fear (o tha inaccessible mountains of Himavat, And one amongst these women, of tapering thighs, desiring to perpetuate her hus- band's race, held in one of her thighs an embryo endued witli great energy. A certain Brahmana woman, however, who came to know this fact, went from fear unto the Kshatriyaa and reported it unto them. And the Kshatriyas then went ta destroy that embryo. And arrived at the place, they beheld the would-be mother blading with inborn energy. And the chikl that was in her thigh came out tearing open the thio-h ami dazzling the eyes of those Kshatriyas like the mid-day Sun, Then deprived of their eyes the Kshatriyas began to wandei' over those inaccessible mountains. Anl distressed jit this losfsi of sight the princes were afflicted with woe, and desirous of re- gaining the use of their eyes they resolved to seek the protec- tion of that faultless woman. Then those Kshatriyas, afflicted with sorrow and from loss of sight like unto a fire that has o-one out, addressing with anxious hearts that illustrious lady, said^ 65 5 1 i M A R A B ri A H A T A, Bv thy gvacp, 0 la'ly, we wish to bo vesforo.I to siglit ! We shall then rr-tnrn to our hniaes all together and abstain for- ever from our sinful [)raciice ! O hamlsoine one, it bekoveth thee with thy child to show ua mercy ! It behoveth thee to favor these kings by granting them their eye-sight! — '" Thus ends the hundred and eightieth Section in the Chaitra-rathu of the Adi Parva, Section CLXXXI. (Chaltra-ratha, Parva Goniiniied.) " 'Va.shUhta i-outinuel, — The Brahniana lady, thus address- ed by the in, said, Ye ehiMi'pn, I hnvr- not robbed ye of your eye-?ight, nor am I nnavy with ye ' This >.'hild, however, of the Bhiigu racG hiith certtiinly been angry with ye. There is little doub^ jG children, that ye have been robbed of your sights by that illustrious child whoso wrath hath been hiulled at the remetabrance of the slaughter of his race ! Ye children, while ye were destroying even the embroys of the Bhrigu race, this child was held by me in my thigh for a hundred years ! And inorder that the prosperity of Bhrigu's race n>ight be restored, the entire Veda with its six branches came unto this one even while he was in the womb. Ii is plain that that scion of the Bhri'Mi race, t-iiiar^ed at the slaughter of iiis fathers, desireih to slay ye! It is by his celestial energy that your eyes have been scorchel ! Therefore, ye children, pray ye unto this my excellent child born of :ny thigh ! Propitiated by yoar homcige, lie may restore your eye-sights ! 'Vashi^lita oontinucl,— Hearing these v;ords (^f the Brah- Biana lady, all those princes addressed the thigh-born child, sayiuL', Be 2>''^Oj)ltloa3 .' And the child became propitious unto ?he:T>. Ail 1 that bjst of Biahmaua Rishis, in consequence of hi3 having bo'jii born after tearing opeu his moiher's thigh, came to be known throughout the three worldd by tho name of Auiva (thigh-borii\ And iho3Q princes regaining their eye-sights wont away. But the Himi Aurva of the Blirigu raco y.3:>lv.'l a:>);i overo):i:iiu' the •who'le wurl I. Au.l the high- Am FAiivi. 515 Soiiled Rislii scl lii.s LeurL, O child, upon llie destruction of every creature in the world ! Aud that scion of" the BhrJgu race, for paying homage (as he regarded) unio h'u slais-hlercd ancestors, devoted himself to (he austerest of" }>ei)ances with the object of de-troying the whole world ! Aud desirous of gratifying his auceslors, the Rislii afflicted, by his severe asceti-* cisai, t'.ie three worlds* with the celestials, the Asuras, anj Luinau beiitgs. The Fitris then, learning wliat the child of their race was about, all cauie fro-iu their own region unto the Rishi aud addressing him said, Aurva, O son, fierce ihau hast been in thy asceticism ! Thy power hath been witnessed by us! Be propiiious un!o the three worlds! O control thy wrath 1 0 child, it was not Irom incapacity that the Bhrigus of souls under complete control were, all of them, inliffcrent to their own destruction at the hands of the murderous Kshatriyas ! 0 child, Avheii we grew weary with the long periods of life allotted to us, it was then that we desired our own destruction throu"h the instrumeutality of the Kshatiiyas ! The wealth that the Bhrigus hid placed in their houses under-gi-ound had been }!laced only with the object of enraging the Kshatriyas aud raising a quarrel with them. O thou beat of Brahmanas, de- sirous as we were of heaven, of what use could wealth be to us ? The treasurer of heaven (Kuvera) had kept a large trea- sure for us! 'When we found that death could not, by any means, over-take us all, it was then, 0 child, that we regarded this as the best means (for compassing our desire) '. They who commit suicide never attain to regions that are blessed. Re- flecting upon this, we abstained from self-destruction. That which, therefore, thou desirest to do is not agreeable to us ! Restrain thy miaJ, therefore, from the sinful act of destroying the whole world! O child, destroy not the Kshatriyas, nor the seven worlds! O kill this wrath of thiue that stainetU thy ascetic energy ! — ' " Thus euis the hundred and eighty-first Section iu the Chuitra-iaiha of the Adi Parva. SectioxN CLXXXII. ( Chaitra-ratha Parva continued. ) " The Gaudharva said, 'Vashishta after this continued the narration, saying, — Hearinnr these words of the Pitris, Aurva, O child, replied unto them to this effect :— Ye Pitris, the vow I have made from anger for the destruc- tion of all the worlds, must not be in vain! I cannot consent to be one whose anger and vows are futile ! Like fire consu- ming dry wood, this rage of mine ^Yill certainly consume me if I do not accomplish my vow ! The man that represseth his wrath that hath been excited by (adequate) cause, becometh incapable of duly compassing the three ends of life [viz, reli- gion, profit, and pleasure). The wrath that kings desirous of subjugating the whole earth exhibit is not without its use&. It serveth to restrain the wicked and to protect the honest. While lying unborn within my mother's thigh, I heard the doleful cries of my mother and the other women of the Bhrigu race that was then being exterminated by the Kshatriyas. Ye Pitris, when those wretches of Kshatriyas began to exter- minate tlie Bhrigus together with the unborn children of theii* race, it was then that wrath filled my soul ! My mother and the other women of our race, each in a state of advanced preg- nancy, and my fathers, while terribly alarmed, found not in all the worlds a single protector I Then wiien the Bhrigu women found not a single protector, my mother held me in one of her thighs I If there be a punisher of crimes in the ■worlds, no one in all the worlds would dare comit a crime. If sin findeth not a punisher, the number of sinners becometh large. The man who having the power to prevent or punish sin doth not do so knowing that a sin hath been commited, is himself defiled by that sin. When kings and others, capable of protecting my fathers, protected them not, postponing that duty to the pleasures of life, I have just cause to be enraged with them | I am the lord of the creation (capable of punish- ing its iniquity) ! lam incapable of obeying your command! Capable us I am of punishing thia crime, if I abstain from ADl F AUVA. 517 doing so, men will once more have to undergo a similar per- secution ! The fire of my wrath too that is ready to consume the worlds, if repressed will certainly consume, by its own energy, my own self! Ye masters, I know that ye ever seek the good of the workls. Direct me therefore as to what may benefit both myself and the worlds ! ' Vashishta continued, — The Pitris replied, saying, O throw this fire that is born of thy wrath and that desireth to consume the worlds, into the waters. That will do thee good. The worlds, indeed, are all dependent on water (as their elemen- tary cause). Every juicy substance containeth water : indeed, tlie whole universe is made of water. Therefore, 0 thou best of Brahmanas, cast this fire of thy wrath into the waters. If, therefore, thou desirest it, 0 Brahmana, let this fire born of thy wrath abide in the great ocean, consuming the waters thereof, for it hath been said that the worlds are made of Avater. In this way, O thou sinless one, thy word will be rendered true, and the worlds with the gods will not be destroyed ! — 'Vashishta continued, — Then, O child, Aurvya cast the fire of his wrath into the abode of Varuna. And that fire con- sumeth the waters of the great ocean. And that fire became like unto a large horse's head which persons conversant with the Vedas call by the name of Vadavd-mukha. And emitting itself from that mouth it consnmeth the waters of the miglity ocean ! Blest be thou ! It behoveth not thee, therefore, to destroy the worlds, O Parashara, thou who art acquainted with the higher regions, thou foremost of Avise men ! — ' " Thus ends the hundred and eighty-scoud Section in the Chaitra-ratha of the Adi Parva. Section CLXXXIII. ( Chaitra-ratlta Parva continued. ) " The Gandharva continued, 'The Brahmana sage (Para- shara) thus addressed by the illustrious Vashishta cmitrolled his wrath from destroying the worlds. But the Rishi Para- ahara endued with great energy— the son o( Shaktri— the 518 MAHABH AIlAl A, furcmost of ull persons acquaiuted with Lhc Vedas — performed a gruiid Raksliasa sacrifice. And reinembering the slaughter of (his father) Shaktri, the great Muni began to consume the Rakshasas, young and okl, in the sacrifice he performed. And Vashishta did not restrain him from this slaughter of the Rakshasas, from the determination of not obstructing this second vow (of his grandson). And in that sacrifice the great Muni Parashaa sat before three blazing fires, himself like unto a fourth fire. And the son of Shaktri, like the Suu just emerged from the clouds, illuminated the whole firma- ment by that stainless sacrifice of his in which large were the libations poured of clarified butter. Then Vashishta and the other Rishis regarded that Muni blazing with his own energy as if he were a second Sun. Then the great Rishi Atri of liberal soul, desirous of ending that sacrifice, — an achievement highly difficult for others, — came to that place. And there also camC; 0 thou slayer of all foes, Pulastya and Pulaha and Kratu the performer of many great sacrifices, all influenced by the desire of saving the Rakshasas. And, O ihou bull of the Bharata race, Pulastya then, seeing that man}' Rakshasas had already been slain, told these words unto Pariishara that oppressor of all enemies. ' There is no obstruction, I hope, to this sacrifice of thine, O child ? Takest thou any pleasure, 0 child, in this slaughter of even all those innocent Rakshasas that know nothing of thy father's death ? It behovreth thee not to destroy my crea- tures thus ! This, 0 child, is not the occupation of Brah- manas devoted to asceticism. Peace is the highest virtue. Therefore, 0 Parashara, practise thou peace ! How hast thou, O Parashara, being so superior, engaged thyself in such a einful practice ? It behoveth not thee to transgress against Shaktri himself who was well acquainted with all rules of morality! It behoveth not thee to exterminate my creatures ! O descendant of Vashishta's race, that which befell thy father was brought about by his own curse I It was for his own fault that Shaktri was taken hence unto heaven 1 O Muni, no Rakshasa was capable of devouring Shaktri ; he himself pro- vided for hk own death • Aud, 0 Paiashara, Vi^wamitra ADlPARVA. r»10 was niiiy a lliiid instriimont in that matfor. Both Shaktri ami Kill mash pada, having a^^ceiuled to heaven, are enjoving great haj^piness. And the other sons also of the great Rishi Vasliishta who were younger to Shaktri, are even now enjoying themselves vvith the celestials. And, O child, O offspiing of Vasliishta's son, thou hast also been, in this sacrifice, only an instrument in the destruction of these innocent Rakshasas f O blest be thou i Abandon this sacrifice of thine. Let ife come to an end ! — •' " The Gandharva continued, ' Thus addressed by Puhistya as also by the intelligent Vashishta, that mighty Muni — the son of Shaktri — then brought that sacrifice to an end. Ani the Rishi cast the fire that he had 'ignited for the purposes of the Rakshasa sacrifice into the Jeep woods on the north of the Himavat. And that fire may be seen to this day consuming Rakshasas and trees and stones in all seasons.' " Thus ends the hundred and eighty-third Section in the Chaitia-ratha of the Adi Parva. Section CLXXXIV. (Chaltra-ratha Parva continued.) " Arjuna asked, ' For what cause, 0 Gandharva, did lung Kahnaspada command his queen to go unto th;it foremost of all persons conversant with the Vedas, — the master Va- shishta ? Why also did that illustrious and great Rishi Va- shishta himself who was acquainted with every rule of mora- lity know a woman he should not have known ? 0 friend, was this an act of sin on tlje part of Vashishta ? It behoveih thee to remove the doubts I entertain and refer to thee for solution !' " The Gandharva rciilied, saying, ' 0 irrepressible Dhanan- jaya, listen to me as I answer the question t])ou hast a.-^kod in respect of Vashishta and king Kalmashapa^da that cheri^her of friends ! 0 thou l)est uf the Bharatas, I have told tbee all about how king Kahnashapala was cursed by Shaktri the illustrious son of Vashishta. Brought under the influence of the curse, that smiter of all foes — king Kahna::>hapa la — with 520 MAnAP,HARATA. eyes wliirling in anger went ont of his cai>ital accompanied hf his wife. And entering with his wife the solitary woods the king began to wander around. And one day while the king under the influence of the curse was wandering tlirongh thafe forest ahounding in several kinds of deer and various other animals and overgrown with numerous large trees and shrubs and creepers and resounding with terrible cries, he became exceedingly hungry. And the monarch thereupon began to search for some food. Knawed with hunger, the king at last saw, in a very solitary part of the woods, a Brahmana and his wife coupling with each other. Alarmed at beholding the monarch, the couple ran away, their desires unfultilled. Pur- suing the retreating pair, the king forcibly seized the Brah- mana. Then the Brahmani, beholding her lord seized, aries with eyes like lotus leaves, — one after another b'^gan to exliibit their prowess for (winning) that] mailen of unrivalled beauty. Adorned with crowns, garlands, bracelets, and other ornaments, endued with miglity arm?, poss.est of prowess and vigor and bursting with strength and energy, tho3e princes couli not, even in iiuaginiition, string that bow of extraordinary stiffness, €7 530 MAHA.BH1RATA, " And (some amongst) those kings in exerting with swell- ing lii^s — each according to his strength, education, skill, and energy, — to string that how, were tossed on the ground and lay perfectly motionless for some time. Their strength spent and their crowns and garlands loosejied from their persons, they begau to pant for breath and their ambition of winning that fair maiden was cooled, Tossed by that tough bow, and their garlands and bra^celets and other ornaments disordered, they began to utter exclamations of woe. And that assemblage of monarchs, their hope of obtaining Krishna gone, looked sad and woeful. And beholding the plight of those monarchs, Kama that foremost of all wielders of the bow went to where the bow was, and quickly raising it stringed it soon and placed the arrows on the string. And behold- ing the son of Surya — Kama of the Suta tribe — like unto fire, or Soma, or Surya himself, resolved to shoot the mark, those foremost of bowmen — the sons of Paudu — regarded the mark as already shot, and brought down upon the ground. But seeing Kama, Draupadi loudly said, 'I ^vtll not elect a Suta for my lord !' Then Kama, laughing in vexation and casting a glance on the Sun, threw aside the bow already drawn to a circle, " Then when all those Kshatiyas gave up the task, the heroic king of the Chedis — mighty as Yama himself — the illustrious and determined Shishupala the son of Damaghosa, in endeavouring to string the bow, himself fell upon his knees on the ground. Then king Jarasandha endued with great strength and powers, a^pproaching the bow stood there for some moments fixed and motionless like a mouutain, Tossed Toy the bow, he too fell upon his kneea on the ground. And rising up, the monarch left the amphitheatre for return- ing to his kingdom. Then the great hero Shalya t' e king of Madra, endued with great strength, in endeavouring to string the bow fell upon his knees on the ground. At last whea in that assemblage consisting of highly respectable people, all the monarchs had become the subjects of derisive talk, that foremost of heroes — Jishuu the son of Kunti — de- sired to string the bow an. I place the arrows o n the bowstring.? ADlPARVA. 531 Thus ends the hundred and ei^hly-ninth Section in the Bvayanivara of the Adi Parva. Section CLXL, ( Svayawiivara Parva Continued. ) Vaisampayana continued, "When all the monarchs had de- sisted from stringing that bow, the high-soulei Jislinu arose from among the crowd of Brahmanas seated in thg,t assembly. And beholding Partha possessing the complexion of Indra's banner, advancing tov^ards the bow, the principal Brahmanas shaking their deer-skins raised a loud clamour. And while some were displeased, there were others that were well-pleased. And some there were, possessed of intelligence and foresight, who addressing one another said, 'Ye Brahmanas, how can a Brah- mana stripling, unpracticed in arms and weak in strength, string that bow which such celebrated Kshatriyas as Salya and others, endued with might and accomplished in the science- and practice of arms, could not ? If he doth not achieve suc- cess in this untried task which he hath undertaken from a spirit cf' boyish restlessness, the entire body of Brahmanas here will be ridiculous in the eyes of the assembled monarchy. Therefore, forbid this Brahmana that he ma}'' not go to string- the bow wliich he is even now desirous of doing from vanity, childish daring, or mere restlessness.' Others re{)lied, 'We shall not be ritliculotis, nor shall we incur the disrespect of anybody or the displeasure of the sovereigns.' Some remark- ed, 'This handsome j^outh Avho is even like the trunk of a mighty elephant, whose shoulders and arms and thighs are so well-built, who in patience looks like the Hiraavat, whose gftit is even like that of the lion, and whose prowess seems to be like that of an elephant in rut, ani who is so resolute, will it is probable, accomplish this feat. He has strength and resolution. It he had none, he would never go of bis own accord. Besides, there is nothing in the three worlds tliat Brahmanas of all mortal men cannot accomplish. Abstaining from all fool or living upon air or eating of fruits, persevering m- their ro?^-8^ and emaciated and weak, Br.i.hmanas aje ever: 532 MAHABHARATA. strong ia their own energy. One should never disregard a Brahmaua whether his acts be right or wrong, by supposing him incapable of acliieving any task that is great or little, or that is fraught with bliss or woe. Rama the son of Jama- dagnya defeated in battle all the Kshatriyas. Agastya by his ISrahma energy drank the fathomless ocean. Therefore, say ye — Let this youth bend the bow and string it with ease. — ' Many said, 'So be it.' And the Brahmanas continued speaking unto one anotlier these and other words. Then Arjuna approach- el the bow and stood there like a mountain. And walking round that bow, and bending his head unto that giver of })oons — the lord Isaua, — and remembering Krishna also, he took it up. And that bow which Rukma, Sunitha, Vakra, Hadha's son, Duryodhami, Shalya, and many other kings accomplished in the science and practice of arms, could not, even with great exertion, string, Arjuna the son of ludra, that furemost of all persons endued with energy and like un- to the younger brother of Indra (Vishnu) in might, stringed •within the twinkling of an eye. And taking up the five arrows he shot the mark and caused it to fall down on the ground througii the hole in the machine above which it bad been placed. Then there arose a loud uproar in the firma- ment, and the amphitheatre also resounded with a loud cla- mour. And the gods showered celestial flowers on the head of Partha that slayer of foes. And thousands of Brahmanaa began to wave their upper garments in joy. And all around, the monarchs who had been unsuccessful, uttered exclama- tions of grief and despair. And flowers were rained from the skies all over the amphitheatre. And the muscians struck up in concert. Bards and heralds began to cliaunt in sweet tones the praises (of the hero who accomplished the feat). And beholding Arjuna, Drupada — that slayer of foes — was filled with joy. And the monarch desired to assist with his forces the hero if occasion arose. And when the uproar waa at its height, Yadhish-thira the foremost of all virtuous men, accompanied by those first of men the twins, hastily left the amphitheatre for returning to his temporary home. And Krishna beholding the mark shot aad beholding Partha also. ADl PARVA. 533 like unto Indra himself, who had sliot the mark, was filled with; joy, and approached the son of Kunti with a white robe and a garland of flowers. Aul Arjuna the accomplisher of inconcei- vable feats, having won Draupadi by his success in the amphi- theare, was saluted with reverence by all the Brahmanas. And he soon after left the lists followed close by her who thus became his wife," Thus ends the hundred and uintieth Section iu the Svayamvara of the Adi Parva. Section CLXLI. ( Svayamvara Parva continued. ) Vaisampayana said, " When the king (Drupada) expressed his desire of bestowing his daughter on that Brahmana (who had sliot the mark), all those monarchs who had been invited to the Svayamvara, looking at one another, were suddenly filled with wrath. And they said, 'Passing us by and regard- ing the assembled monarchs as straw this Drupada desireth to bestow his daughter — that first of women — on a Brah- mana! Having planted the tree he cutteth it down when it is about to bear fruit. The wretch regardeth us not : therefore let us slay him ! He deserveth not our respect, nor, the vene- ratiQn due to age. Owing to such qualities of his, we shall therefore, slay this wretch that insulteth all kings, along with Lis son ! Inviting all the monarchs and entertaining them with excellent food, he disregardeth us at last. In this assemblnge of monarchs like unto a conclave of the celestials, doth he not see a single monarch equal unto himself? The Vedic declar- ation is well-known that the /Sya?/(X7Uvara is for the Kshatri- yas. The Brahmanas have no claim in respect of an election of husband by a Kshatriya damsel. Or, ye kings, if this damsel desireth not to elect any one of us as her lord, let us cast her into the fire and return to our kingdoms. As regards this Brahmana, although he hath, from ofiiicousness or avarice, done this injury to the monarchs, he should not yet be slain ; for our kingdoms, lives, treasures, sons, grandsons, and what- ever other wealth we have, all exist for Brahmanas. Some- 5'3i MABABHAUATA, thing must be done here (even unto him) so that from fear of disgrace aud the desire of maintaining what iiroperly belongeLh unto each order, other Svayamvara may not ter- minate in this way.' " Having addressed one another thus, those tigers among monarchs endued with arms like unto spiked iron macas, took up their weapons and rushed at Drupada for slaying him then and there. Aud Drupada beholding those monarchs all at once rushing towards him in anger with baw and arrows, sought, from fear, the protection of the Braiimanas. But those mighty bowmen (Bhima aud Arjuna) of the Pandavas, capable of chastising all foes, a,dvanced to oppose those monarchs rush- ing towards them iupetuously like elephants in the season of rut. Then the monarchs with fingers cased in leather and upraised weapons rushed in anger at the Kuru princes Bhima and Arjuna for slaying them. Then the mighty Bhima of extraordinary achievements, endued with the strength of thunder, tore up like an elephant a large tree and divested it' of its leaves. And with that tree, the strong-armed Bhima the son of Pritha, — that grinder of all foes, — stood, like unto the inace-beariug king of the Dead (Yaiaa) armed with his fierce mace, near that bull amongst men Arjuna. And beholding that feat of his brother, Jishnu of extraordinary intelligence and himself also of inconceivable feats, wondered much. And equal unto ludra himself in achievements, casting off alt fear he stood with his bow realy to receive those assailants. And beholding those feats of both Jishnu and his brother; Dauiodara CKrishna) of superhuman intelligence and incon- ceivable feats, addressing his brother, HalayuJhu (Valadeva) of fierce energy, said, 'That hero there, of tread like that of a mighty lion, who draweth the large bow in his hand full four cubits in length, is Arjuna! There is no doubt, 0 Sankar- shana, in this, if I am Va^udeva 1 That other hero who having speedily torn up the tree hath suddenly become ready to drive off the monarchs, is Vrikodara ! For no one in the world, except Yrikodura, could today perform such a feat in the field of battle ! Anl, O Achyuta, that other youth of eyes like unto lotus leaves, of full four cubits' htight, of gait liks- ADIPAUVA, 535 Oiat 01 a miglity lion, and humble withal, of fair cmplexion and prominent and shining nose, who hath, a little before, left the amphitheatre, is Dharma's son (Yudhish-thira). The two other youths, like unto Kartikeya, are, I suspect, the sous of the twin Aswinas. I heard that the sons of Pandu along with their mother Pritha had all escaped ffon the conflagra- tion of the house of lao.' Then Halayudha of complexion like unto that of clouds uncharged with rain, addressing his younger brother (Krishna), said with great satisfaction 'O, I am happy to hear, as I do from sheer good fortune, that our father's sister Pritha with the foremost of the Kaurava prin- ces have all escaped (from death) !' Thus ends tiie hundred and ninety-first Section in the Svayamvara of the Adi Parva. Section CLXLII. * ( jSvayamvara Parva continued. ) Vaisampayana said, " Then those bnlls among Brahmanas shaking their deer-skins and water-pots made of cocanut-shells exclaimeJ, 'Fear not, we will fight the foe!' Arjuna smilingly addressing those Bi'ahmanas exclaiming thus, said, 'Stand ye asside as spectators (of the fray) Showering hundreds of arrows furnished with straight points even I shall check, like snakes with mantras, all those angry monarchs.' Having said this, the mighty Arjuna taking up the bow he had obtained as dower accompanied by his brother Bhinia, stood immovable as a mountain. And beholding those Kshatriyas who were ever furious in battle with Kama ahead, the heroic brothers rushed fearlessly at them like two elephants rnshing against a host of hostile elephants. Then those monarchs eager for the fight fiercely exclaimed, 'The slaughter in battle of a Brahamana desiring to f ght is permitted.' And saying this, the monarchs suddenly rushed agsinst the Brahmanas. And Kama endued with great energy rushed against Jishnu for fight. And Salya the mighty king of tiie Madras ruslied against Bhima like one elephant rushing against another for the sake of a she- elphant in season; while Duryodhona and others, engaged with 536 MAHABHARATA. the Brahmanas, skirmished with them lightly and carelessly. Then the illustrious Arjuna beholding Kama the son of Vikartana (Sarja) advancing towards him, drew his tough bow and pierced him with his sharp-arrows. And the impe- tus of those whetted arrows furnished with fierce energy made Radheya (Kama) faint. Recoverintr consciousness Kama attacked Arjuua with greater care than before. Then Kama and Aajuna, both foremost of victorious warriors, desirous of vanquishing each other, fought madly on. And such was the lightness of hand they both displayed that (each enveloped by the other's shower of arrows) they both became invisible (unto the spectators of their encounter). 'Behold the strength of ray arms,' — 'Mark, how I have counteracted the feat,'— those were the words — intelligible to heroes alone — in which they addressed each other. And incensed at finding the ■ strength and energy of Arjuna's arms unequalled on earth, Kama the son of Surya fought with greater vigor. And par- rying all those impetuous arrows shot at him by Arjuna, Kama sent up a loud shout. And this feat of his was applauded by all the warriors. Then addressing his antagonist, Kama said, 'O thou foremost of Brahmanas, I am gratified to observe the energy of thy arms that knoweth no relaxation in battle and. thy weapons themselves fit for achieving victory. Art thou the emrbodiment of the science of weapons, or art thou, Rama that best of Brahmanas, or Indra himself, or Indra's younger bro- ther Vishnu called also Achyuta, who for disguising himself hath assumed the form of a Brahmana and mustering such energy of arms fighteth with me ? No other person except the husband idmself of Sliachi or Kiriti the son of Pandu is capable of fighting with me when I am angry on the field of battle. 'Then hearing those words of his, Falgoona replied, saying, 'O Kama, I am neither the science of arms (per- sonified), nor Rama endued with superhuman powers! lam only a Brahamuna who is the foremost of all warriors— of all wielders of weapons. By the grace of my preceptor I have become accomplished in [he BraJwia and the Paurandara weapons. I am here to vanquish thee ia battle. Therefore, O hero, wait a little !' " ADIPARVA, 637 Vaisampayana continued, "Tims addressel (by Arjuna), Kama the adopted son of Radha desisted from the fight, for that mighty charioteer thought that Brahma energy is evec invincible. Meanwhile on another part of the field, tha mighty heroes Shalya and Vrikodara, well-skilled in battle and possessed of great str-jngih and proficiency, challenging each other, engaged in fight like two elephants in the season o£ rut ! And they struck each other with their clenched fista and knees. And sometimes pushing each other forward ami sometimes dragging each other near, sometimes throwing each other down face downwards and sometimes on the sides, they fought on, striking each other at times with their clenched fists. And encountering each other with blows hard as ther clash of two masses of granite, the lists rang with the sounds of their combat. Fighting with each other thus for a fe\Nf seconds, Bhima the foremost of the Kuru heroes taking up Shalya on his arms hurled him to a distance. And Bhima-sena — that bull amongst men— surprised all (by the dexterity o£ his feat) for though he threw Shalya on the ground he did iti without hurting him much. And when Shalya was thus thrown down and Kama was struck with fear, the other mou- archs were all alarmed. And they hastily surrounded Bhima, and exclaimed, 'Surely, these bulls amongst Brahmanas ara excellent (warriors) j Ascertain in what race have they beea born and where they abide. Who can encounter Kama the sou of Radha in fight, except Rama, Drona, or Kiriti the son o£ Pandu ? Who also can encounter Duryo-dhana in battle ex- cept Krishna the son of Devaki, and Kripa the son of Shara- dwan ? Who also can overthrow in battle Shalya — that first o£ mighty warriors — except the hero Valadeva, or ^Vrikodara tha son of Pandu, or the horoic Duryolhana ? Let us, therefore, desist from this fight with the Brahmanas. Indeed, Brahmanas, however offending, should yet be ever protected. And firsd let us ascertain who these are ; for after we have done that] we may cheerfully fight with them.'" Vaisampayana continued, " And Krishna, having beheld that feat of Bhima, believed them both to bo the sons of iLuati, Aad gently addressing the aj^sembleol monarchs, say-^ 68 538 MAHABHARATAi ing, 'This maiden hath been justly acquired (by the Bmlhm^ ana), ' lie induced them to abandon the fight. Accomplished in battle, those monarchs then desisted from the fight. And those best of monarchs then returned to their respective kingdoms; wondering much. And those who came there went away saying, 'The festive scene hath terminated in the victory of the Brahmanas. The princess of Panchala hath become the bride of a Brahmana,' And surrounded by Brah- manas dressed in skins of deer and other wild animals, Bhima and Dhananjaya passed with difficulty out of the throng. And those heroes among men, mangled by the enemy and followed by Krishna, having at last escaped from that throng, looked like the moon in full ani the sun emerged from the clouds. " Meanwhile Kunti seeing that her sons were late in re- turning from their eleemosynary round, was filled with anxi- ety. And she began to think of various evils having over- taken her sons. At one time she thought that the sons of Dhrita-rashtra having recognised her children had slain them, Next she feared that some cruel and strong Eakshasas endued with powers of deception had slain them. And she asked herself, ' Could the illustrious Vyasa himself (who had direct" ed my sons to come to Panchala) have been guided by per- verse intelligence V Thus reflected Pritha in consequence of her affection for her children. Then in the stillness of the late afternoon, Jishnu, accompanied by a body of Brahmanas, entered the abode of the potter, like the cloud-covered sun appearing in a cloudy day." Thus ends the hundred and ninety-second Section in the Svayamvara of the Adi Parva. Section CLXLIIL ( Svayamvara Parvd continued. ) Vaisampayana said, " Then those illustrious sons of Pritha, returning to the potter's abode, approached their mother. And those first of men represented Yajna-seni unto their mother as the alms they had obtained that day. And Kunti who was there within the room and saw not her sons, replied, ADIPARVAi 539 •faying, 'Enjoy ye all (what ye have obtained) !' The momenE after, she beheld Krishna and then she said, ' Oh, what have I said !' And anxious with the fear of sin and reflecting how every one could be extricated from the situation, she took the cheerful Yajna-seni by the hand, and approaching Yudhish- thira said, 'This daughter of king Yajna-sena upon being represented to me by thy younger brothers as the alms they had obtained, from ignorance, O king, I said what was proper, viz, Enjoy ye all what hath been obtained. O thou bull of the Kuru race, tell me how my speech may not become un- true, how sin may not touch the daughter of the king of Panchala, and how also she may not become uneasy !' " Vaisampayana continued, " Thus addressed by his mother, that hero among men, that foremost scion of the Kuru race, the intelligent king (Yudhish-thira), reflecting for a moment, consoled Kunti, and addressing Dhananjaya, said, 'By thee, O Falgoona, hath Yajna-seni been won. It is proper, therefore, that thou shouldst wed her. O tihou withstander of all foes, igniting the sacred fire take thou her hand with due rites !' "Arjuna, bearing this, replied, 'Oking, do not make me a participator in sin ! Thy behest is not conformable to virtue ! That is the path followed by the sinful. Thou shouldsb wed first, then the strong-armed Bhima of inconceivable feats, then myself, then Nakula, and last of all, Sahadeva endued with great activity. Both Vrikodara and myself, and the twins and this maiden also, all await, O monarch, thy commands ! When such is the state of things, do that, after reflection, which would be proper, conformable to virtue, pro- ductive of fame, and beneficial unto the king of Panchala. All of u8 are obedient to thee, O, command us as thou likest !' " Vaisampayana continued, "Hearing these words of Jishnu, so full of respect and affection, the Pandavas all cast their eyes upon the princess of Panchala. And the princess of Panchala also looked at them all. And casting their glances on the illustrious Krishna, those princes looked at one another. And taking their seats, they began to think of Draupadi -alone, Indeed., after those princes of immeasurable energy 540 UAHAHHASAXA. Lad lookeol at Draupadi, the god of Desire invaded their hearts and continued to grind all their senses. The ravishing lieauty of Panchali had been modelled by the Creator himself, and superior to that of all other women on earth it could captivate the heart of every creature. And Yudhish-thii'a the son of Kunti, beholding his younger brothers, understood what was passing in their minds. And that bull among men immediately recollected the words of Krishna-Dwaipayana. And the king then, from fear of a division amongst the brothers, addressing all of them, said, 'The auspicious Drau- padi shall be the common wife of us all !' " Vaisampayana continued, " The sons of Pandu then, hear- ing those words of their eldest brother, began to revolve them in their minds in great cheerfulness. Then the hero of the Vrishni race (Krishna) suspecting the five persons he had seen in the Svayamvara to be none else than the heroes of the Kuru race, came, accompanied by the son of Rohiny (Vala- deva), to the house of the potter where those foremost of men had taken up their quarters. And arrived there, Krishna and Valadeva beheld seated in that potter's house Ajata-shatru ( Yudhish-thira ) of well-developed and long arms, and his younger brothers possessing the splendour of fire sitting around him. Then Vasudeva approaching that foremost of virtuous men — the son of Kunti— and touching the feet of that prince of the Ajamida race, said, ' I am Krishna ! And the son of Rohiny fValadeva) also, approaching Yudhish-thira, did the same. And the Pandavas, beholding Krishna and Vala- deva, began to express great delight. And, 0 thou foremost of the Bharata race, those heroes of the Yadu race thereafter touched also the feet of (Kunti) their father's sister. And Ajata-shatru— that foremost of the Kuru race— beholding Krishna enquired after his well-being and asked, ' How, O Vasudeva, hast thou been able to trace us, living as we are in disguise ?' And Vasudeva, smiling, answered, 'O king, fire, even if covered, can be known. Who else, among men, than the Pandavas could exhibit such might ? Ye resistors of all foes, ye sons of Pandu, by sheer good fortune have ye escaped ixom thai fierce fire ! And it is by sheer good fortune alone ADlPAFvVA, ^H that the wretched son of Dhrita-rashtra and his counsellors have not succeeded in accomplishing their wishes. Blest be ye ! And grow ye in prosperity like a fire in a cave gradually grow- ing and spreading itself all around ! And lest any of the naonarcbs recoo^nise ye, give us leave to return to our tent !' Then, obtaining Yudhish-thira's leave, Krishna of prosperity knowing no decrease, accompanied by Yaladeva, hastily went away from the potter's abode." Thus ends the hundred and ninety-third Section in the Svayamvara of the Adi Parva, Section CLXLIV. ( Svayamvara Parva continued. ) Vaisampayana said, " When the Kuru princes (Bhiraa and Arjuna) were wending towards the abode of the potter, Dhrishta-dyumna the Panchala prince followed them. And sending away all his attendants, he concealed himself ia some part of the potter's house, unknown to the Pandavas. Then Bliima, that, grinder of all foes, and Jishnu, and the illustrious twins, returning from their eleemosynary round in the evening, cheerfully gave everything unto Yudhish-thira Then the kind Kunti addressing the daughter of Drupada said, '0 amiable one, take thou first a portion from this and devote it to the gods and give it away to Brahmanas, and feed those that desire to eat and give unto those who have become our guests. Divide the rest into two halves. Give one of these unto Bhima, O amiable one, for this strong youth of fair complexion — equal unto a king of elephants — this hero always eateth much. And divide the other half into six parts, four for these youths, one for myself, and one for thee.' Then the princess hearing those excellent words of her mother-in-law, cheerfully did ail that she had been directed to do. And those heroes then all ate of the food prepared by Krishna. Then Sahadeva the son of Madri, endued with great activity, spread on the ground a bed of Kusa grass. Then those heroes, each spreading thereon his deer-skin, laid themselves dowu to sleep. And those foremost of the Kuru 5tt^ LIAHABHARATA, princes laid themselves down with heads towards the souilfi,. And Kanti laid herself down along the line of their heads, and Krishna along tiiat of their feet. And Krishna, though she lay with the sons of Pandu on that bed of Kusa grass along the line of their feet desirous of ascertaining whence it came, proceeded along tha source of the Bhagirathee. And reaching that spot where the goddess Ganga issues perennially, Indra beheld a woman possessing the splendour of fire. And the woman desiroua of fetching water was washing herself in the stream, weeping all the while. And the tear-drops she shed, falling on tha stream, were being transformed into golden lotuses. And tha wielder of the thunder-bolb beholding that wonderful sight, approached that woman, and asked her, saying, — Who art thou, amiable lady ? Why also dost thou weep? I desire to know the truth. O tell me everything ! — ' '• Vyasa continued, 'The woman hearing thi?, answered,-^ O Shakra, thou mayst know who I am, and why, unfortunate that I am, do I weep, if only, O chief of the celestials, thou comest with me as I lead the way. Thou shalt then see what it is I weep for. — Hearing these words of the lady, Indra. followed her as she led the way. And soon he saw, not far off from where he was, a handsome youth with a young lady seat- ed on a throne placed on one of the peaks of the Himavat, and playing with dice. And beholding that youth, the chief of the celestials said, — Know, intelligent youth, that this uni- verse is under my sway ! — And seeing that the person address- ed was so abstracted with dice that he took no notice of whatj he said, Indra was possessed with anger and repeated, I am the lord of the universe !— And the youth who was none else than the god Mahadeva, seeing Indra filled with wrath, only smiled, having cast a glance upon him. And at that glance tha chief of the celestials was at once paralysed and stood there like a stake. And when the game of dice was over, Isana ad- dressed the weeping woman, sajing,— Bring Shakra hither, for I shall soon so deal with him that pride may not again enter his heart— And as soon as Shakra was touched by that woman, with limbs pralysed l)y that touch the chief of the celestials fell down upon the earth. And the illustrious I&aua of fierce energy md uato Lim,-=-Act cot, Q Shakra, ever again ia this 70 hH RIAHABHAKATA, way. Take up this huge stone, for thy strength and energy are both immeasurable, and enter the hole (it Avill disclose) ; where await some others possessing the splendour of the sud and v;ho are all like unto thee. — And India on removing that stone beheld a cave on the breast of that king of mountains, ■within which were four others resemblinor ludia himself. And beholding their plight, Shakra was possessed with grief and exclaimed, — Shall I be even like these ? — Then the god Girisha (Isana), looking full at Indra with expanded eyes, said in anger, — =0 thou of a hundred sacrifices, enter this cave without loss of time, for thou hast, from folly, insulted me before my eyes. — Thus addressed by the lord Isana, the chief of the celestials, in consequence of that terrible imprecation, ■was deeply pained, and with limbs weakened by fear he trembled like the wind-shaken leaf of a Himalayan fiof. And cursed unexpectedly by the god owning a bull for his vehicle, Indra, with joined hands and shaking from head to foot, address- ed that fierce god of multiform manifestations, saying,-— Thou art today, O Bhava, the foremost of the infinite universe I "—Hearing these words, the god of fiery energy smiled and said, — Those that are of disposition like thine never obtain my grace. These others (within the cave) had atone time been like thee. Enter thou this cave, therefore, and lie there for some time. The fate of ye all shall certainly be the same. All of ye shall have to take your births in the world of men, where having achieved many difficult feats and slay- ing a large number of men, ye shall again, by the merits of your respective deeds, regain the valued region of Indra. Ye shall accomplish all I have said and much more, besides, of other kinds of work ! — Then those Indras, divested of their glory, said, — We shall go from our celestial regions even unto the region of man Avhere salvation is ordained to be difficult of acquisition. But let the gods Dharma, Vayu, Maghavan, and the twin Aswinas beget us upon our would-be mother. Fighting with men by means of both celestial and human weapons, we shall again come back into the region of Indra. — '• " Vyaea continued, 'Hearing these words of the former Indras, the wielder of th« thuader-bolt once more addres^e^i iDi PAllVii 555 fhe foremost of the gods, saying, — loslead of going myself, I shall, with a portion of my energy, create from myself a peraon for the accomplishment of the task (thou assignest), to form the fifth among these. — Viswabhuk, Bhuta-dliama, Sliivi of great energy, Shanti the fourth, and Tejaswi,- these, it is said, were the five Indras of old. And the illustrious god of the formidiible bow, from his kindness, granted unto the five luJras the desire they cherished. And he also appointed that woman of extraordinary beauty, and who was none else than the celej^tial Sree herself, to be their common wife in the world of men. And accompanied by all those Indras, the god Isana then went unto Naiayana of immeasurable enernry, — the In- finite, the Immaterial, the Increate, the Old, tlie Eternal, and the Spirit of this universe without limits. And Narayana approved of every thing. And those Indras then took their birth in the world of men. And Hari (Narayana) took up two hairs from his body. And one of these hairs was black and the other white. And those two Lairs entered the wombs of two of the dames of the Yadu race, of name Devaki and Rohinf. And one of these hairs, viz, that which was white, became Valadeva. And the hair that was black became born as Keshava's self, Krishna, And those Indras of old who had been confined in the cave on the Himavat Avere none else than the sons of Pandu all endued with great energy. And Arjuna of the PanJavas, called also Savya-eacld (using both hands with equal dexterity) is a portion of Shakra.' " Vyasa continued, ' Thus, 0 king, they who have been born as the Pandavns are none else than those Indras of old. And the celestial Sree herself who had been appointed aa their wife is this Draupadi of extraordinary beant3^ Hov? could she whose effulgence is like that of the sun or the moon, whose fragrance spreadeth for two miles around, tako her birth in any other than an extraordinary way, viz, from within the earth, by virtue of thy sacrificial rites ? Unto thee, O king, I cheerfully grant this other boon in the form of spiritual sight. Behold now the sons of Kunti endued with their sacred and celestial bodies of old !' " Vaisampayana conliuucd, ^'Saying this, that suci'ed Brali* 555 UABABUARATJb mana, V\a3a, of generous deeds, by means of his ascetic power, granted celestial sight unto the king. And thereupon the king beheld all the Pandavas endued witii their former bodies. And the king saw them possessed of celestial bodies, with golden crowns and celestial garlands, and each resembling India himself, with complexions like unto that of the fire or the suu, and decked in every ornament, and handsome, and youthful, with broad chests and statures measuring about five cubits. And endued with every accomplishment, and deck- ed in celestial robes of great beauty and in fragrant garlands of excellent make, the king beheld them as so many three-eyed gods (Mahadeva), or Vusus, or Rudras, or Adityas themselves. And observing the Pandavas in the forms of the Indras of old, and Arjuna also in the form of Indra sprung from Shakra himself, king Drupada was highly pleased. And the monarch ■wondered much on beholding that manifestation of celestial power under deep disguise. And the king looking at his daughter, that foremost of women endued with great beauty, like unto a celestial damsel, and possessed of the splendour of fire or the moon, regarded her as the worthy wife of those celestial beings^ for her beauty, splendour, and fame. And beholding that wonderful sight, the monarch touched the feet of Safyavati's son, exclaiming, ' O great Rishi, nothing is wonderful in thee !' And the Rishi cheerfully continued, 'In a cerfain hermitage there was 9n illustrious Rlshi's daughter, ■who, though handsome and chaste, obtained not a husband. And the maiden gratified, by severe ascetic penances, the god Shankara (Mahadeva). And the lord Shankara, gratified with her penances, told her iiimself, — Ask thou the boon brother : The Paudaras are still alive !' Speakiug un- ■*oone another thus and blaming Purochana (for his care- lest-ness), they then entered (he city of Hastinapore, with cheerless and sorrowful hearls. And beholding the mighty pons of Prilha, out of the burning house of lac and allied with Drupada, and thinking of l>!irishta-dyuinna and Shikhandi and the other sons of Drupada all accomplished in fight, they were srtuck with fear and OTcrcome with despair, ''■ Then Vidara, having learnt that Draupadi had been won l>y the Pandiivas and that the sons of Dhrita-rastra had come back (to Hastinapore) in shame — their pride humiliated, be- came filled with joy. And, 0 king, approaching Dhrita-rashtra, Kr^hatta .said, 'The Kurus are proapering by good luck !' And! hearing these words of Vidura, the son of Yichitra- virya (Dhrita-rashtra) wondering, said in great glee, 'What good luck, <0 Vidura ? What good luck '''' And from ignorance, the blind monarch understood that his eldest son Duryo-dhana had been elected by Drupada's daughter as her lord. And the king immediately ordered various ornaments to "be made for Drau- padi. And he commanded that both Draupadi and his son Duryodhana should be brought with pomp to Hastinapore. Ife was then that Vidura told the monarch that Draupadi had elected the PandsTas for her lords, and that those heroes were all alive and in peace, and that they liad been received with great respect by kiiig Drupada. And he also informed Dhrita-rashtra that the Pandavas had been united with many relative* and friends of Drupada, each owning large armies, and with many others who had come into that Svayamvara. " Hearing these words of Vidura, Dhrita-rashtra said, 'Those children are to me, O Kshatta, as much as they are to Pandu. Nay more. 0 listen to me why my affection for bhom now is even greater ! The heroic sons of Pandu are well and in peace. They have obtained many friends. Their relatives, and others whom they have gained as allies, are all endued with great strength. Who, O Kshatta, amongst raonarchs in prosperity or adversity, would not like to have Drupada with his relatives as ally ?' " .» .3- ADlPARYA. 563 Vtiisampayana continiiel, '''Hearing- tkese words of the monarch, Vidtira said, 'O king, let thy understandinr^ remain so without change for a himdre«l years!' And having suid this, Vidiira returned to his own abode. Then, O monarch, there came unto Dhrita-rashtra, Diiryodhana, and the son ot Radha (Kama). Ani addressing the monarch they said, 'We cannot, O king, speak of any transgresdion in the presence of Vidara ! We have now found thee alone, and will, therefore, say all we like! What is this that thou hast, O monarch, desired to do ? Dost thou regard the prosperity of thy foes as if it were thy own, that thou hadst been applauding the Pandavas, O thou forennost of men, in the presence of Vidura ? O thou sinless one, thou actest not, 0 king, in the way thou shouldst ! O father, we should now act every day in such a way as to weaken the strength of the Pandavas! The time liath come, O father, for us to take counsel together; so thafc the P'andavas may not swallow ns all with our children and' forces and friends and relatives !' " Thus ends the two hundred and second Section in lli« Viduragnniana of the Adi Parva, Section CCIII. ( Viduragamana Parva continued. J Vaisampayana said, " Dhrita-rashtra replied, saying, 'I de- sire to do exactly what you would recommend. But I wish nob (o inform Vidura of it even by a change of muscle. If; was, therefore, O son, that I was applauding the Panditras in Vidura's presence, so that he might not know even hy a sign what is in my mind. Now that Vidnra hath gone away, this is the time. 0 Suyodhana, for telling me what thou hast hit upon, and what, 0 Radheya, thou too bast hit upon t' "Duryodhauasaid, 'Let us, O father, by means of trusted and skilful and adroit Brahraanae, seek to produce dissensions between the sons of Kunti and those of Madri. Or let king l^rup^da Hiid liis sous, and jvli his ministers of state be temj-t- 50i MAHABHARATA, ed by presents of large wealth, so that he may abandon the cause of Yadhish-thira, the son of Kuiiti. Or let our spies induce the Pamiavas to settle in Drnpada'a dominions; by des- cribing to them, separately, the inconveniences of residing in Hastinapore, so that, separated from us, they may per- manently settle in Panchala, Or let some clever spies, full of resources, sowing the seeds of dissension among the Pau- davas, make them jealous of one another. Or let them incite Krishna against her husbands. She has many lords and thia will not present any difficulties. Or let some seek to make the Pandavas themselves dissatisfied with Krishna, in Avliich case Krishna also will be dissatisfied with them. Or let, 0 king, some clever spies repairing thither, secretly compass the death of Bhima-sena. Bhima is the strongest of them all. Relying on Bhima alone, the Panduvas used not to regard us of old. Bhima is fierce and brave and the (sole) refuge of the Pandavas. If he is slain, the others will be deprived of strength and energy. Deprived of Bhima, who is their sole refuge, they will no longer strive to regain their kingdom. Arjuna, O king, is invincible in baitle, if Bhima protecteth him from behind. Without Bhima, Arjuna is not equal to even a fourth part of Eadheya. Indeed, 0 king, the Pan- ilavas conscious of their own feebleness without Bhima and of our strength would not really strive to recover the kingdom. Or, if, O monarch, coming hither, they prove docile and obedient to us, avc would then seek to repress them according^ to the dictates of political science (as explained by Kanika). Or we may tempt them by means of handsome girls, upon which the princess of Panchala will get annoyed with them. Or, O Radheya, let messengers be despatched for bringing them hither, so that, Avhcn arrived, we may through trusted agents, by some of the above methods, cause them to be slain. Strive, O father, to employ any of these ( various ) methods that, may appear to thee faultless. Time passeth I Till their confidence in kingDrupada — that bull amongst kings — is established we may succeed, O monarch, to encounter them. But after their confidence hath been established in Drupada, we should fail. These, 0 father; arc the views enlerlaiucd by mc for the dis- IDl PAUVA. 565 comGLuvc of the Pandavas. Judge, whether tbey hf gnnd or bad ! What, 0 Kama, dost thou thiuk !' " Thus ends the two hundred and third Seclion in the Viduragaraana of the Adi Parva. Section CCIV. (\ Idiiragamana Parva continued. ) Vais.impayana said, "Thus addressed by Duryodhana, Kama said, ' It doth not seem to ine, 0 Duryolliana, that tliy reasoning is well-foundel. O thou perpetuator of the Kuril race, no method will succeed against the Pandavas ! Bravo prince, thou hadst before, by various subtle means, striven to compass thy wishes. But ever ha>^t thou failed to slay thy foes. They were then living near (hee, O kins^ ! They were then unfledged and of tender years t Thou couldst not injure them then. They are new living at a distance, grown up, full-fledged. Tiie sons of Kunti, O thou of firm resolution, cannot now be injured by any subtle contrivances of thine. This is my opinion. Aided as they are by the very fates, and desirous as they are of regaining their ancestral kingdom, we can never succeed in injuring them by any means in our power. It is impossible to create disunion amongst them. They can never be disunited who have all taken to a common wife. Nor can we succeed in estranging Krishna from the Pandavas by any spies of ours. She chose them as her lords when they were in adversitj'. Will she abandon them now that they are in prosperity ? Besides, women always like to have matiy husbands. Krishna hath obtained her wish. She can never be estranged from the Pandavas. The king of Panchala is honest and virtuous. He is not avaricious. Even if we offer him our whole kingdom, he will not abandon the Pandavas. Drupada's son also posscsscth every accomplishment, and is attached to the Pandavas. Therefore, I do not think that th» Pandaras can now be injured by any subtle means in thy power. But, O thou bull amongst men, this is what is good and advisable for us now, viz, as long as the Pandavas, O king, are not exter- miuatcd, fio long should we attack and smite them ! Let this 0Q6 MllIABnAlftATA. course recotntneml itself to thee '. As long as our party is strong and that of the kin{j of Panchala is weak, so long strike them without any scruples. O son of Gaiidnari, as long as their innumerable vehicles and animals, friends, anl friendly tribe", are not mustered tos^ether, continue thou, O' king, to exibit tliy prowess ! As long as the king of the Panchala? together with his sons gifted with great prowess, setteth not his heart upon fighting with us, so long, 0 king, exibit thy prowess ! And, O king, exert thy prowess till he of the Vrishni race (Krishna) cometh with the Yadava host? into the city of Drupada, carrying everything before him, to restore the Pandavas to their paternal kingdom. Wealth, every article of enjoyment, kingdom, there is nothing that Krishna may not sacrifice for the sake of the Pandavas. The illustrious Bharata ha^l accquired the whole earth by lu^ prowess alone. Paka-shasana (Indra) hath acquired the sover- eignty of the three vrorlds by prowess alone. 0 king, prowess is always applauded in the Kshatriya. O thou bull amongst Kshatriyas, prowess is the cardinal .virtue of the brave. Let> us, therefore, O monarch, with our large army consisting of four kinds of forces, grinding Drupada without loss of time, bring hither the Pandavas. Inleel, the Pandavas are in- capable of being discomfitted by any policy of conciliation, of gift of wealth ani bribery, or of disunion. Vanquish thein« therefore, by thy prowess I And Vanquishing them by thy prowess, rule thou this wide earth! 0 monarch, I see not any other means by which we may accomplish our end.' " Vaisampayana continueil, "Hearing these words of Raiheya- Dhrita-rashtra endued with great strength, applauded him highly. The monarch then addressed him and said, 'Thou; O son of Sitta, art gifted with great wisdom and accomplish- ed in arms. This speech, therefore, favoring the exhibition' of prowess suiteth thee well 1 But let Bhisma, and Drona, and Vidura, and ye two, take counsel togetlier and adopt thai; proposal which may lead to our benefit.' " Vaisampayana continued, "Then king Dhrita-rashtra called unto him all those celebrated ministers and took counsel with tbem. " A.I)1 PAUVA, 567 Thus ends the two hundred an(l foailh Section in th« Vidurasramana of the Adi Parva. Section CQV. ( Viduixtgamana Parva continned. ) Vaisampayana said, " Asked by Dhrita-rashtia to give his opinion, Bhisnia replied, '0 Dhrita-rastra, quarrel witli tiie Puudavas is what I can never approve. As thou art to nse, .so is Panda without doubt. And Ihe sons of Gandliaii are to me as those of Kunti. I should protect them as wei! as I should thy sons, O Dhrita-rashtra ! And, O king, the Padavas are as much near to lue as they are to prince Duryoihana or to all the other Kuriis. Under these circumstances, a quarrel with them is what I never like. Concluding a treaty with those heroes, let half the land be given unto them. This is without doubt, the paternal kingdom of those foremost of the Kurus also. And, 0 Duryodhana, like thee who lookest upon this kingdom as thy paternal property, the Pandavas also look upon it as their paternal possession. If the renowned sons of Panda obtain not the kingdom, how can it be thine, or of any other descendant of the Bharata race ? If thou rrgardesb thyself as lawfully come into the possession of the kingdom, I think they have lawfully come into t!)e possession of this kingdom before thee : Give unto them half the kinc^dom, in peace. This, 0 thou tiger among men, is beneficial to all. If thou actest otherwise, evil will befall n.s all. And thou too Shalt be covered with dishonor. 0 Duryodhana, strive thoii to maintain thy good name. A good name is, indeed, the source of one's strength. It hath been said that one livelh in vain whose reputation hath gone. A man, 0 Kaurava, doth not die so long as his fame lasteth I One liveth as long as one'ij fame lasteth, and dieth when one's fame is gone ! Follow thou, O son of Gandhari, the practice that is worthy of the Kura race. O ihou of mighty arms, imitate thou thy own ancestors! We are fortunate that the Pandavas have not perished. We are fortunate that Kunti too livelh. We are fartunate that th« wretch Purochan?^ without being able to 5CS MAIIABHAUATA. accomplislj his purpose hath liinisolf }>erlsljf']. From th.if. time when I heard that the sons of Kuuti-bhoja's daughter were burnt to death, I was, O son of Gandhari, ill able to meet any liviu<; creature. And, O thou ti^jer among men, hearing of the fate that overtook Ivunti (and her sons), the world doth not regard Purochana so guilty as it regardeth thee ! And, 0 king, the escape, therefore, of the sons of Paudu with life from that conflauration, and their reappearance, do away with thy evil repute ! And know, O thou of the Kuru race, that as long as those heroes live, the wielder of thunder himself can- not dYhat they say, their woi\U scarcely find a plac& I'n tliy car^. What tliat foremost of the Kurus, BhiBiiia the son of Shantanu, hath said, is excellent and for thy good. Bub thou dost not listen to it. The preceptor Drona also hath said much that is for thy good, which, however, Kama the son of Radha doth not regard so. But, O kin^, reflecting hard I do- not find any one who is a better friend to thee than these two- lions amonf^ men (Bhisma and Drona), or any one who excella them in v/is'lom. These two, old iu years, in wisdom, and in learning, always regard thee, 0 king, and the sons of Pandu with equal eyes. And without doubt, O king of the Bharata race, they are both, in virtue and truthfulness, not inferior to Rama the son of Dasaratba, and Gaya (of old). Never before did they give thee any evil advice. Thou also, O monarch, hast never done them any injury. Why should, therefore, these tigers among men, who are ever truthful, give thee wicked advice, v/hen especially thou hast never injure! them ? Endued with wisdom, these foremost of men in this world, 0 king, will never give thee counsels that are crooked. O scion of the Kuru race, this is ray firm conviction that these two, acquainted as they are with all rules of morality, will never, tempted by wealth, utter anything betraying a spirit of partizanship. What they have said, O Bharata, I regard aa highly beneficial to thee ! Without doubt, O monarch, the Pandavas are thy sons as much as Duryodhana and others are. Those ministers, therefore, that give thee any counsels fraught with evil unto the Pandavas, do not really look after thy interests. If there is any partiality in thy heart, O king, for thy own children, they v/ho by their coun- Bcls seek to bring it out, certainly do thee no good. There- fore, O king, these illustrious persons endued with great splen- dour, have not, I think, said anything that leadeth to evil. Thou, however, dost not understand it. What these bulls amongst men have said regarding the inviuciblenesss of the Pandavas is perfectly true. TLink not otherwise of it, O ticrer among men I Blest be thou ! Can the handsome Dhau- anjaya the son of Pandu, using both right and left hands with equal activity, be vanquished in battle even by Magha- \an hiuise brave son of Kunti Yudhish-thira, if Bhima and Arjnna, if those bulls among men — the twins, themselves desire to go, and if Rama (Valadeva) and Krishna both acquainted with every rule of morality, be of the same mind, then let the Pandavas go thither. For these tigers among men (Rama and Krishna) are ever engaged in doing what is agreeable and beneficial to the sons of Pandu,' " Hearing this, Yudhish-thira said, 'We are now, O monarch, with all our younger brothers, dependent on thee ! We shall cheerfully do what thou art pleased to command !' " Vaisampayana continued, " Then Vasudeva said, 'I am of opinion that the Padavas should go. But we should all abide by the opinion of king Drupada who is conversant with every rule of morality.' "Drupada then spoke, saying, I certainly agree with what the foremost of men, the heroic Dasarha of strong arms think- eth, having regard to the circumstances. For as the illustrious sons of Pandu now are to me, so are they, without doubt, to Vasudeva. And the son of Kunti Yudhish-thira himself doth not seek the welfare of the Pandavas so earnestly as doth Keshava this tiger among men,' " Vaisampayana continued, '* Commanded by the illustrious Drupada, the Pandavas then, O king, and Krishna and Vidu- ra, taking with them Krishna the daughter of Drupada, and the renowned Kunti, journeyed towards the city called after the elephant, stopping at various jilaces along the way fd?- purposes of pleasure and emjoyment. And king Dhrita-rashtra hearing those heroes had neared the capital; sent out the 57G MAeABHARATA, Kauravas to receive thera. And thej- who were thus sent out? Avere, O Bharata, Vikarna of the great bow, and Chitra-sena, and Drona that foremost of warriors, and Kripa of Gautama's line. And surrounded by these, those mighty heroes, their splendour enhanced by that throng, slowly entered the city of Hastioapore. And the whole city became radiant as ift were, with the gay throng of sightseers impelled by curio- sity. And those tigers among men gladdened the hearts of all who beheld them. And the Pandavas, dear unto the hearts of the people, heard, as they proceeded, various excla- mations which the citizens, ever desirous of doing the pleasure of those princes, loudly uttered. And some exclaimed, 'Here returns that tiger among men, conversant with all the rules of morality, and who always protects us as if we were his nearest relatives !' And elsewhere some said, 'It seems that king Pundu — the beloved of his people — returnetli today from the forest, doubtless to do what is agreeable to us !' And there were some who said, 'What good is not done to us today when the heroic sons of Kunti have come back to our town? If we have ever given away in charity, if we have ever poured, libations of clarified butter into the fire, if we have any ascetic merit, by virtue of all those acts let the Pandavas stay in our town for a hundred years !' "At last the Pandavas arriving at the palace, worshipped the feet of Dhrita-rashtra, as also of the illustrious Bhisma. And they also worshipped the feet of everybody also who deserved that honor. And they enquired after the welfare of every citizen (there present). At last at the command of Dhrita-rashtra they entered the chambers that had been assigned to them. " And after they had rested there for some time, they were summoned (fo the court) by king Dhrita-rashtra and Bhisma the son of Santanu. And when they came, king Dhrita- rashtra addressing Yudhish-thira, said, 'Listen, O son of Kunti, with thy brothers, to what I say ! Kepair ye to Khandava- prastha so that no difference may arise again (between ye and your cousins) ! If ye take up your quarters there, no one Ayill be able to do ye any injury! Protected ty Parthct ADI PARVA. 57? (Arjuna), like the celestials by the wiehler of the thuuder- bolfc, reside ye at Khandava-prasthn, taking half the king- dom!'" Vaisampayana continued, ''Agreeing to what Dhrita-rashtra said, those bulls among men worshipping the king, set out from Hastiuapore. And content with half the kingdom, they removed to Khanlava-prastha, which was an unreclaimed desert. Then those heroes of undeteriorating splendour — the Pandavas — with Krishna in the van, arriving there, beautified the place and made it like unto a second heaven. And those mighty charioteers selecting with Dwai pay ana's assistance a sacrei and auspicious region, performed certain propitiatory ceremonies and measured out a piece of land for their city. And surrounded by a trench wide as the sea and by walla reaching high into the heavens and white as the fleecy clouds or the rays of the moon, that foremost of cities rose adorned like the capital of the nether kingdom (Bhogavati) encircled by the Nagas. And it stood alorned with palatial mansions and numerous gates each furnished with a couple of pannels resembling the outstretched wings of Gadura. And the gateways that protected the tov/n were high as tlie Maudara mountain and massy as the clouds. And furnished with numerous weapons of attack, the missiles of the foe could not make the slightest impression on them. And they were almost covered with darts and other missiles like double-tongued snakes. And the turrets along the walls were filled with armed men in course of training. And the walla were lined with numerous warriors along their whole length. And there were thousands of sharj) hooks and shataghnis (machines slaying a century of warriors) and numerous other machines on the battlements. And there were also large iron wheels planted on them. And with all these was that fore- most of cities adorned. And the streets were all wide and 'laid out excellently. And there was no fear in them of acci- dents. And decked with innumerable white mansions, the city became like unto Amaravati and came to be called Indra- prastha (like unto Indra's city). And in a delightful and aus- •picious part of the city rose the palace of the Pandavas tilled 73 otS wahabttahata. ■with every kiud of wealth and like nr.to the palace of t'he celestial treasurer (Kuvera) himself. And it looked very much like a mass of clouds^ "And when the city was 'built, there came, 0 king, nu- merous Brahmanas well acquainted with all the Vedas and conversant with every language, v/ishing to dwell there. And there came also unto that town numerous merchants from every direction, in hopes of earning wealth. And there also came numerous persons well-skilled in all the art8, wishing ■to take up their abode in that city. And around the City "were laid out many delightful gartlens adorned with numerous trees bearing both fruits and flowers. And there were Am^ ras and Amraia-cas, and Kadamvas and Asokas, and Cham- pahas ; ftnd Funnagas and Nagas and Lakuchas and Panasas; and Skalas and Tolas and Tamalas and Vakidas, and Ketakas ■with their fragrant loads; beautiful and blossoming and grand Amcclakas with branches bent down with the w iglit of fruits, and Lodhras and blossoming Ankolas ; and Jamhns and Pata- las and Kimjakas and Atimuktas ; and Kavaviras and Pari' jatas and numerous other kinds of trees, always adorned with flowers and fruits and thronged with feathered creatures of .various tribes. And those verdant groves always resounded with the notes of maddened peacocks and Kokilas, And there were various pleasure-houses bright as mirrors, and numer- ous bowers of creepers, and charming and artificial hillocks, a,nd many lakes filled to the brim with crystal water, and delishtful tanks fra^^rant with lotuses and lilies and adorned with swans and ducks anJ cJiakravakas. And there were many delicious pools overgrown with fine acquatic plant?. ■ And there were also diverse ponds of great beauty and large dimensions. And, O king, the joy of the Pandavas increased from day to day, inconsequence of their residence in that large kingdom that was peopled with pious men. " Thus after the virtuous behaviour of Bhisma and king Dhrita-saBhtra towards them, the Pandavas took up theic abode in Khandava-prastha. And adorned with those five mighty warriors, each equal unto Indra himself, that foremost of cities looked like the capital of the nether kingdom (Bhog^^ ADIPAUVA, ^79 vatiy adorned with the Nagas. Aud, O monarch, having settled the Pandavas there, the heroic Krishna, having oh- taininor their leave, came hack with Rama to Dwaravati." Thus ends the two hundred and ninth Section io the Rajya- ta.va of the Adi Parva. Section CCX. ( Rajyalava Parva continued.) Janamejaya said, "0 thou of the wealth of asceticism,; what did those great souls, my grand-sires, the illustrious - Pdndavas, do, after having obtained the kingdom of India- prastha ? Hbw did their wedded wife Draupadi obey them all? How is it also that no dissensions arose amongst those illustrious rulers of men, all attached to one wife ; Krishna ? O thou of the wealth of asceticism, I wish to liear everything in detail regarding the behaviour tov/ards one another of. those rulers of men after their union with Krishna!" Vaysampayana said, " Those oppressors of all foes, the Pandavas, having obtained their kingdom, at the command of Dhrita-rashtra passed their days in joy and happiness at Khandava-prastha with Krishna. And Yudhish-thira, endued with great energy and ever adhering to truth, having obtain- ed the sovereign fy, assisted by his brothers virtuously ruled the land. And the sons of Pandu, endued with great wisdom and devoted to truth and virtue, having vanquished all their foes, continued to live there in great happiness. And those bulls among men, seated on royar eeats of great value, used to discliarge all the duties of government. And one day while all those illustrious heroes were seated, there came unto ■ them the celestial Rishi Narada in course of his wanderings. And beholding the Rishi, Yudhish-thira gave him his own- handsome seat. And after the celestial Rishi had been seated, the wise Yudhish-thira duly offered him the ^r^/i?/a with his own hands. And the king also informed the Rishi of, the state- of his kingdom. And the Rishi accepting the worship became well pleased, And eulogising him with benedictions, the Rishi. commaaded the king to take his seat, Aud commanded bjf 5S0 mahabbaeata. the EishI the king took l>is seat. And the king sent word un- to Kriahua (ia the inner apartments) of the arrival of the il- lustrious one. And hearing of the Rishi's arrival, Draupadi, ■jiurifyina: herself properly, came with a respectful attitude to where Nara la was with the Pandavas. And. the virtuon^ princess of Panchala, worshipping the celestial Rishi's feet, stood with joined hands before him, properly veiled. And the illustrious Narada, pronouncing various henedictions on her, commanded the princess to retire. And after Krishna had retired, the illustrious Rishi, addressing in private all the Pandavas with Yudhish-thira at their head, said, 'The re^ iiowned princess of Panchala is the wedded wife of ye all. Establish ye a rule amongst yourselves so that disunion may not arise amongst ye. There were, in former days, celebrated throuo^hout the three worlds, two brothers named Sunda and Upasunda living together and incapable of being slain by anybody except themselves. They ruled the same kingdom, lived in the same house, slept on the same bed, sat on the same seat, and ate of the same dish. And yet they killed each other for (he sake of Tilottama. Therefore, O Yudhish- thira, preserve your friendship for one another and do that ivhich may not produce disunion amongst ye !' " Hearing thiS; Yndhish-thira asked, 'O great Mimi, whose sons were those Asuras called Sunda and Upasunda ? Whence arose that dissension amongst them, and why did they slay each other ? Whose daughter also was this Tilottama, for ■whose love the maddened brothers killed each other ? Was she an Apsara or the daughter of any celestial ? O thou ■^vhose wealth is asceticism, we desire, O Brahmana, to hear in detail everything as it had happened! Indeed, our curio- sity hath become great ! ' " Thus ends the two hundred and tenth Section iu the Eajya-lava of the Adi Purva, Section CCXL ( Rajya-lava Parua continueJ.) Vaisanipayana said, "Hearing Llieae worda of Yiulhish- tlii- ra, Narada i-e.-'liod, 'O son of Pritha, with thy brothers listen to niG as I recite this old story, O Yudhish-thira, exactly as everything happened ! In olden days, a mighty Daitya of name Nikumbha, enluel with great energy and strength; was born in the race of the great Asnra, Hiranya-kashipu; Unto this Nikumbha were born two sons named Snnda and Upasunda. And both of them were mighty Asnras endued with great energy and terrible prowess. And the brothers were both fierce and possessed wicked hearts. And theaa Daityas were both of the same resoliition, and ever engaged in achieving the same tasks and eu'ls. And they were evec sharers with each other in happiness as well as in woe. And; each speaking and doing what was agreeable to t!ie oth«?r, the brothers never ate unless they were together, and never went? anywhere unless together. Of exactly the same disposition and habits, they seemed to be one individual divided into two parts.* And endued with great energy and ever of the same resolution in everything they undertook, the brothers gradually grew up. And always entertaining the same purpose, desirous of sub- jugating the three-worlds, the brothers, after due initiation, went to the mountains of Vindhya. And wending tl^^ se- vere were the ascetic penances they performed. And (^p,ust- ed with hunger and thirst, with matted locks on their Keads and attired in barks of trees, long was the time after which they acquired sufficient ascetic merit. Besmearing themselves with dirt from liead to foot, living upon air alone, standing. on their toes, they off re.d pieces of the flesh of their bodies into the fire. With arms upraised, and eye-lids fixed, long was the period for which they observed their vows. And durintr the course of their ascetic penances, a wonderful incident happened there. For the mountains of Vindhya, heated for, along course of years by the power of their ascetic austerities, Ijegaii to euiiL vapours from every part of their body. Au($ 5S2 KIHABHARATA. beholding the sevenly of their austerities, the celestials "be- came alarmed. And the gods began to offer numerous ob- structions for impeding the progress of their asceticism. And the celestials repeatedly tempted the brothers by means of every precious possessioa and the most beautiful girls. But firmly wedded thereto^ th© brothers broke not their vowe. Thetis the celestials once more manifested, before the illustrious brothers, their powers of illusion. For it seemed their sisters, mothers, wives, and other relatives, with dishevelled hair and ornatueuts and robes, were running towards them in terror, pursued and struck down by a Rakshasa with a lance in hand. And it seemed that the women implored the help of the brothers, crying, 0- save los \ But all this went for nothing, for firmly wedded thereto, the brothers did not still break their vows. And when it was found tha.t all this produced not the slightest impression on any of the two, both the women^ and the Rakshasa vanished from sight. At last the Grand-sire himself, the Supreme lord ever seeking the welfare of all, came uuto those great Asuras and a&ked them to solicit- the boon they desired. Then the brothers Sunda-and Wpasun- da, both of great prowess, beholding the Grand-sire, rose froni; their seats and waited with joined hands. And the brothers- "both said unto the god, — O Grand-sire, if thou hast been pleased with these our ascetic austerities, and art, 0 lord, pro- pitious uuto us, then let us have knowledge of all weapons- and of all powers of illusion ! Let us be endued with great strength, and let us be arble to assume every form at will ! And last of all, let us also be immortal ! Hearing these words of theirs, Brhama said, — Except the immortality ye ask for, je shall even be all that ye desire ! Solicit ye some form of death by which ye may still be equal unto the immortals ! And since ye have undergone these severe ascetic austerities from desire of sovereignty alone, I cannot confer on ye the boon of immortality ! Ye have performed your ascetic penances even for the subjugation of the three- worlds. It is for this, O saighty Daityas, that I cannot grant ye what ye desire ! — ' " Narada continued, 'Hearing these words of Brahma, Sun- fiiaand Upasunda said, '0 Graud-sire, let iie have no fear thqiii i.Dl?ARVA, S8S Tj'om any created Hi'mg, moMle ot immobllt^, in the three worlds, except only from each other ! — The Grand-sire then ■gaid, — I grant ye what ye have asked and said, even this your desire! — And granting them this boon, the Grand-aire made them desist from their asceticism, and returned to his owa region. And the hrothers — those mighty Daityas — having re- ceived those several boons, became incapable of being slain by anybody in the universe. And they then returned to their own abode. And all their friends and relatives, behold- ing those Daityas of great intelligence, crowned with success in the matter of the boons they had obtained, became exceed- incrly glai. And Sunda and Upasunda then cut oft" their matt' ed locks and wore coronets on their heads. And attired in costly robes and ornaments, they looked exceedingly hand- some. And they caused the moon to rise over their city every nif^ht even out of his season. And their frieiids and relatives gave themselves up to joy and merriment with happy hearts. And Eat, Feed, Glue, Make merry, Sing, Drink, were the sounds heard every day in every house. And here and there arose loud uproars of hilarity mixed with clappings of hand, which filled the whole city of the Daityas. And the Daityas, capable of assuming any form at will, engaged in every kind of amusement and sport and scarcely noticed the flight of time, €ven regarding a whole year as a single day. Thus ends the two hundred and eleventh Section in tho ^alava of the Adi Parva. Section CCXII. ( Rajya-lava Parva continued. ) Vaisampayana said, "Narada continued, 'And as soon as those festivities came to an end, the brothers Sunda and Upa- sunda, desirous of the sovereignty of the there worlds, took counsel and commanded their forces to be arranged. And ob- taining the assent of their friends and relatives, of the elderg of the Daitja race, of their ministers of state, and perform- ing the preliminary rites of departure, they set out in the night when the constellation Magha was on the -ascendant, BSi MAHABHaRATA. And the brothers set out with a large Dai tya force cased ia mail and armed with maces aud axes and lances and clubs. And the Daitya heroes set out ou their expedition with joyous hearts, the cAarauaschaunting auspicious panegyrics indicative of their future triumphs. Furious in war, the Daitya brothers capable of going everywhere at will, ascended the skies anl went unto the region of the celestials. Anl the celestials knowing that they were coming, and acquainted also with the boons granted unto them by the Supreme Deity, leaving heaven sought refuge in the region of Brahma. And endued with fierce prowess, the Diitya heroes soon subjugated the region of Indra, and vanquishing the tribes of the Yakshas and Rikdhas, and every creature ranging the skies, came away. And those mighty charioteers next subjugated the Naoras of the nether region, and then the inmates of the oceaa ^nd then all the tribes of the Mlechchas. And desirous nexb of subjugating the whole earth, those heroes of irresitible rule, summoning their soldiers issued these cruel commands : — Brahmanas and royal sages (on earth) by their libations and other fool offered in grand sacrifices, increase the energy and Btrength of the gods as . also their prosperity. Engaged in such acts, they are the enemies of the Asuras. All of ua, therefore, mustering together, should completely slaughter them otf the face of the earth. — Ordering their soldiers thus on the eastern beach of the great ocean, and entertaining such a cruel resolution, the A^ura brothers set out in all directions. And those that were performing sacrifices and the Brahmanas that were assisting at those sacrifices, the mighty brothers instantly slew. And slaughtering them with violence they depftrtcl for some other place. And their soldiers threw into the water the sacrificial tires that were in the assylums joi Munis having their souls under complete control. And the curses uttered by the illustrious Rishis in wrath, ren- dered abortive by the boons granted (by Bramha), touched not the Asura brothers. And when the Brahmanas saw that their curses produced not the slightest effect like shafts shot at stones, forsaking their rites and vows they fled in all ..direcLious. Ani evea ibose Rights ou the earth that were ADl PARVA. 585 crownei with ascetic success, and had their passions under complete control and were wholly engrossed in the meditation of the Deity, from fear of the Asura brothers, fled like snakes at the approach of Vinata's son (Gadura). And the sacred asylums were all trodden down and broken. And the sacrificial jars and vessels being broken, their (sacred) contents were scattered over the ground. And the whole universe became empty, as if its creatures had all been stricken down during the season of general dissolution. And, O king, after the Rishis had all disappeared and made themselves invisible, both the great Asuras, resolved upon their destruction, began to assume various forms. And assuming the forms of maddened elephants with temples rent from excess of juice, the Asura pair searching out the Rishis who had sheltered themselves in caves, sent them to the region of Yama. And sometimes becoming as lions and again as tigers and disappearing the next moment, by these and other methods the cruel pair, see- ing the Rishis, slew them instantly. And thus sacrifices and study ceased, and kings and Brahmanas were exterminated. And the earth became utterly destitute of sacrifices and festi- vals. And the terrified people cried. Oh and Alas, and all buying and selling were stopped. And all religious rites ceased, and the earth became destitute of sacred ceremonies and marriages. And agriculture was neglected and cattle were Tio longer tended. And towns and asylums became desolate. And scattered over with bones and skeletons, the earth assum- ed a frightful aspect. And all ceremonies in honor of the intris were suspended, and the sacred sound of Vashat and the whole circle of auspicious rites ceased. And the earth be- came frightful to behold. And the sun and the moon, the planets, stars, stellar constellations, and other dwellers of the firmament, witnessing these acts of Sunda and Upasuuda, grieved deeply. And subjugating all the points of heaven by means of such cruel acts, the Asura brothers took up their abode in Kurukshetra, without a single rival,' " Thus ends the two hundred and twelfth Section iu the Jlajya-lava of the Adi Parva. 74 Section CCXllI (Mdjya-lava Parva continued.) Vaisampayana said, " Narada continued, 'Then the celes- tial Rishis,the Siddhas, and the high-souled Rishis possessing the attributes of SkctJiia and Dama, beholding that act of univer- sal slaughter, were affected with great grief. With their passions and senses and souls under complete control, they then ivent to the abode of the Grand-sire, moved by compassion lor the universe. And a,rrived there, they beheld the Gran i= sire seated, with the gods, the Siddhas, and the Brahmarslds around. And there were the god of gods — Mahadeva, and Agni nccorapanied by Vayu, and the Moon and the Sun, and Shakra and Rishis devoted to tlie contemplation of Brahma, and the Vaikhauasas, the Valikliillyas, the Yauaprastlias, the Marichipas, the Ajas, the Avimudaa, and other ascetics of great energy. And all these Rishis had been sitting with the Grand-sire, when the celestial and other Rishis, approaching Brahma with sorrowful hearts, represented unto him all the acts of Sunda and Upasunda. And they represented unto the Grand-sire in detail everything that the Asura brothers liad done, how they had done it all, and in what order. Then all the celestials and the great Rishis represented that very matter unto the Grand-sire. And the Grand-sire, hearing everything they said, refiected for a moment and settled in his mind as to what he should do. And resolving to compass the destruc- tion of the Asura brothers, he summoned Viswakarma (the celestial artificer). And seeing Viswakarma before him, the Grand-sire possestof supreme ascetic merit commanded hiin> saying, — Create thou a damsel capable of captivating all hearts. — And bowing down unto the Grand-sire and rejeiving his com^ mand with reverence, the great artificer of the universe creat* ed a celestial maiden with careful attention. And Viswa- krit first collected whatever of handsome creatures, mobile or immobile, there were in the three worlds. And he placed gems by crores upon the body of the damsel he created. Indeed; tha cileitiil muhi th it; hacr^itai wxi aluiita. ai uj ADl PARVl. 587 gems. And ci'eafccl Avith great care hy Vlswa-karma, the damsel, in beauty, became unrivalled among the women of the three worlds. And there was not even a minute part o£ her body which by its wealth of beauty could not rivet the. sraze directed tov/ards it of the beholders. And- like unto the embodiment of Sree herself, that damsel of extraordinary beauty captivated the eyes and hearts of every creature. And because she had been created with portions of every gem taken io. minute measures, the Grand-sire bestowed upon her the names of Tilottamd. And as soon as she started into life, the damsel bowed down to Brahtm and with joined hands said, — ^0 lord of every created thing, what task am I to accomplish and foi: what have I been created ? — And the Grand-sire answered, — ^ Go, O Tilottama, unto the Asuras, Sunda and Upasunda! And, 0 amiable one, tempt them v/ith thy captivating beauty ! And, O damsel, conduct thyself there in such a way that the Asura brothers may, in consequence of the wealth of thy beauty, quarrel with each other as soon as they cast their eyea upon thee ! — ' " Narada continued, 'Bowing down unto the Grand-sire and saying — So he it, — the damsel walked round the celestial con- clave. And the illustrious Brahma was then sitting with face turned eastwards', and Mahadeva also with fjxce towardai the east, and all the celestials with face northwards, and tha Rishia with faces towards all directions. And while Tilottama was walking round the conclave of the celestials, Indra and the illustrious Sthanu (Mahadeva) were the only ones who. succeeded in preserving their tranquillity of mind. And ex- ceedingly desirous as Mahadeva was (of beholding Tilottama), when th^vt damsel (in her progress round the celestial conclave) was at his side, another face like a full-bloomed lotus appeared on the southern side of his boiy. And when she was at his "back, another face appeared on Ihe west. And when the damsel was on the northern side of the great god, a fourth face- appeared on the northern side of his body. And Mahendra. also (who was eager to behold the damsel) came to have on. bis back, sides, and in front, a thousand eyes, each large and elightly reddieb. And it was thus that Sthanu the great godk 5SS UAHABHARATAi came to "have four faces, and the slayer of Vala, a thousand eyes. And as regards the mass of the celestials and the Rishis, they turned their faces towards all directions as Tilottama walked round them. And excepting the god — the Grand-sire himself, the glances of those illustrious personages, even of all of them, fell upon Tilottamas body. And when Tilottama set out (for the city of the Asuras), all the celestials and the great Rishis, beholding the wealth of her beauty, regarded the task as already accomplished. And after Tilottama had gone away, the great god who was the First cause of the universe, dis- missed all the celestials and the Rishis. ' " Thus ends the two hundred and thirteenth Section in the Rajya-lava of the Adi Parva. Section CCXIT. ( Rajya-lava Parva continued. ) Vaisampayana said, "Narada continued, 'Meanwhile the Asura brothers having subjugated the earth were without a rival. And their fatigue of exertion past, bringing the three worlds under equal sway, they regarded themselves as having nothing more to do. And having brought all the treasures of the gods, the Gandharvas, the Yakshas, the Nagas, the Bakshasas, and the kings of the earth, the brothers began to pass their days in great happiness. And when they saw they had no rivals (in the three worlds), giving up all exertion, they devoted their time to pleasure and merriment, like the celestials. And they experienced great happiness by giving themselves up to every kind of enjoyment, such as women, and perfumes, and floral wreaths, and viands, and drinks, and many other agreeable objects, all in plenty. And in houses and woods and gardens, in hills and in forests, where- ever they liked, they passed their time in pleasure and amuse- ment, like the immortals. And it so happened that one day they went for purposes of pleasure to a table-land of the Vindhya range, perfectly level and stony, and overgrown with blossoming trees. And after every object of desire, all of the xnost agreeable kiud, had been brought, the brothers sat on 'JlDirARVA, ^89 an excellent seat, with happy hearts and accompanied by hand- some women. And these damsels, desirous of pleasing the brothers commenced a dance in accompaniment with music, and sweetly chaimted many a song ia praise of the mighty pair. "'Meanwhile, Tilottama attired in a single piece of red silk that exposed all her charms, came along, plucking wild, flowers along her way. And she slowly advanced to where those mighty Asuras were, gathering, as she walked, harni- Jcdras from the trees that grew along the river-side. And the Asura brothers, intoxicated with the large potations tho.y had imbibed, were smitten upon beholding that maiden of transcen- dant beauty. And leaving their seats they went quickly to where the damsel was. And both of them being under the influence of desire, each sought the maiden for himself. And Sunda seized that maid of fair brows by her right hand, while Upasunda caught hold of Tilottama by her left hand. And intoxicated with the boons they had obtained, with physical might, Avith the wealth and gems they had gathered from every quarter, and with the wine they had drunk, and maddened with all these, and influenced by desire, they addressed each other, each contracting his brow in anger. She is my ivife and, therefore, your superior, said Sunda. She is my wife and, therefore, your daughter-in-law, replied Upasunda. And they said un- to each other, She is mine, not yours. And soon they were under the influence of rage. And maddened by the beauty of the damsel, they soon forgot their love and affection for each other. And both of them, deprived of reason by de- sire, then took up their fierce maces. And each repeating, I ivas the first, I luas the first (in tsAdng her hand), struck each other. And the fierce AsurOiS, struck by each other Avith the mace, fell down upon the ground, their bodies bathed in blood, like two suns loosened from the firmament. And be- holding this, the women that had come there, and the other Asuras there present, all fled away, trembling in grief and fear, and took refuge in the nether regions. And the Grand- sire himself, of pure soul, then came there, accompanied by the celestials and the great Rishis. And the illustrious Grand- Eire applauded Tilottama aud expressed his wish of granting 690 MAHABHARATA. her a boon. And the Supreme Deity, before Tilotfa'ma .^ipolcf',' desirous of granting her a booQ, cheerfully said, — 0 beauti- ful damsel, thou shalt roam in the region of the Adityas. And thy splendour shall be so great that nobody will ever be able to look at thee for any length of time. — And the Grand-sire of all, granting this boon unto her, and establishing the three worlds on Indra as before, returned to his own region. * "Narada continued, 'It was thus that those Asuras, ever united and ever inspired by the same purpose, slew each other in wrath for the sake of Tilottama. Therefore, from afTectioa I tell ye, O ye best of the Bharata line, that if ye desire to. do anything agreeable to me, make some such arrangement that ye may nob quarrel with one another for the sake oi Dranpadi ! ' " Vaisampayana continued, "The illustrious Pandavas, thus addressed by the great Rishi Narada, consulting with one another, established a rule amongst themselves, in the pre- sence of the celestial Rishi himself endued with immeasurable energy. And the rule they made was that when one of them, would be sitting with Draupadi, any of the other four who. would see that one thus must retire into the forest for twelve years, passing his days as a Biahmacharin. And after the virtuous Pandavas had established that rule amongst themselves, the great Muni, Narada, gratified with them, went to the place he wished. Thus, O Janameyaja, did the Pandavas,. urged by Narada. establish a rule amongst themselves ia refrard to their common wife. And it was for this, 0 Bharata, that no differences arose between them. " Thus ends the two hundred and fourteenth Section in the Bajya-lava of the Adi Parva. Section CCXV. ( Arjima Vanavasa Parva. ) Vaisampayana said, "The Pandavas, having established such a rule, continued to reside there. And by the prowess of their arms they brought many kings under their sway. Au4 Krishna begume obedieut unto all the five song of Piitha, ADl P AUVA. 591 tliose lions amonf^ men, of immeasurable eiierg}'. And like the river Saraswati decked with elephants, and the elephants taking pleasure in that stream, Draiipadi took great delight in her five heroic husbands and they too took delight in her. And in consequence of the illustrious Pandavas being exceed- ingly virtuous in their practices, the whole race of Kurus, free from sin and happy, grew in prosperity. " After sometime, O king, it so happened that certain robbers lifted the cattle of a Erahmana. And while the robbers were carrying away the booty, the Brahmana, de- prived of his senses by auger, repairing to Khandava-prastha began to reprove the Pandavas in accents of woe. And the Brahmana said, 'Ye Patidavas, from this your dominion, my kine are even now being taken away by force, by despicable and wicked wretches! Pursue ye the thieves! Alas, the sacrificial butter of a peaceful Brahmana is being taken a\Yay by the crows ! Aias, the wretched jackal invadeth the empty cave of the lion ! A king that taketh the sixth part of the proluce of the land without protecting the subject, hath been called by the wise to be the most sinful person in the whole world! The wealth of a Bralimana is being taken away by robbers! Virtue itself is sustaining a diuiinution ! Take me up by the hand, ye Pandavas, for I am plunged in grief ! ' " Vaisampayana continued, "Dhananjaya the son of Kunti heard those accents of the Brahinina weeping in bitter grief. And as soon as he heard those accents, he loudly assured the Brahmana, saying, — 'No fear !' But it so happened that the chamber where the illustrious Pandavas liad their weapons V^^as then occupied by Yudhish-thira the just with Krishna. Arjuna, therefore, was incapable of entering that chamber, or going alone with the Brahmana, though repeatedly urged ( to do either ) by the weeping accents of the Brahmana. Summoned by the Brahmana, Arjuna reflected with a sorrow- ful heart, 'Alas, this innocent Brahmana's wealth is being robbed ! I should certainly dry up his tears. He hath come to our gate and is weeping even now. If I do not protect) |iim, the king will be touchei witU siu in consequence of my 592 MAHABHAUATA. iiidlffereuce, our own irreligiousness will be established through* out the kingdom, and we shall be incurring a great sin. If dis- regarding the king, I enter the chamber, without doubt I shall be behaving untruthfully towards that monarch without a foe. By entering the chamber, again, I incur the penalty of an exile in the woods. But I must overlook everything. I care not if I have to incur sin by disregarding the king. I care not if I have to go to the woods and die there. Virtue is superior to the body, and lasteth after the body hath perished.' Dhananjaya, arriving at this resolution, entered the chamber and talked with Yudhish-thira. And coming out with the bow, he cheerfully told the Brahmana, 'Proceed, 0 Brah- mana, with haste, so^ that those wretched robbers may not distance us much. I shall accompany thee and restore unto thee thy wealth that hath fallen into the hands of the thieves !' Then Dhananjaya, using both his ar.ns with equal skill, armed with the bow and cased in mail and riding on his war- chariot decked with flagstaffs, pursuei the thieves, and piercing them with his arrows, compelled them to give up the booty. And benefiting the Brahmana thus by making over to him his kine, and winning great renown, the hero return- ed to the capital. And bowing unto all the elders, and con- gratulated by everybody, Partha at last approached Yudhish- thira, and addressing hira, said, 'Give me leave, O lord, to observe the vow I took! In beholding thee sitting with Draupadi, I have violated the rule established by ourselves. I shall, therefore, go into the woods, for even this is our un- derstanding! ' Then Yudhish-thira, suddenly hearing those painful words, became afflicted with grief, and said in an agitated voice, 'Why !' A little while after, king Yudhish-thira in grief said unto his brother Dhananjaya of curly hair who never departed from his vows, these words :— 'O thou sinless. one, if I am an authority worthy of regard, listen to what I say! O hero, full well do I know the reason why thou hadst entered my chamber and didst what thou regardest an act disagreeable to me ! But there is no displeasure in my mind. The younger brother may, without fault, enter the chamber where the elder brother sittetU with his wife, It k ADIPAKVA, only the elier brother that acts against tho rules of propriety by entering the room where the younger brother sitteth with his wife. Therefore, O thou of mighty arms, desist from thy purpose ! Do what I say ! Thy virtue hath sustained no dimi- nution. Thou hast not disregarded me ! ' " Arjuna, hearing this, replied, 'I havs heard even from thee, that quibbling is not permitted in the discharge of duty. I cannot waver from truth. Truth is my weapon ! ' " Vaisampayaua continued, " Obtaining then the king's per- mission, Arjuna prepared himself for a life in the woods. And he went to the forest to live there for twelve years. " Thus ends the two hundred and fifteenth Section in tho Arjuna-vanavasha of the Adi Parva. Section CCXVI. ( Arjund-vanavashd Parva continued, ) Vaisampayaua said, "And when that spreader of the re- nown of the Kuru race, the strong-armed Arjuna, set out (for the forest), Brahmanas conversant with the Vedas walked behind that illustrious hero for a certain distance. And followed by Brahmanas conversant with the Vedas and Vedangas and devoted to the contemplation of the Supreme Spirit, by persons skilled in music, by ascetics devoted to the Deity, by reciters of Puranas, by narrators of sacred stories, by devotees leading celebate lives, by Vanaprastlias, by Brah- manas sweetly reciting celestial histori^es, by these and various classes of persons of sweet speeches, Arjuna journeyed like Indra followed by the Marutas. And, 0 thou of the Bharata race, that bull of the Bharatas saw, as hie journeyed, many delightful and picturesque forests, lakes, rivers, seas, provinces, and sacrei places of pilgrimage. And at last arriving at the source of the Ganges, the mighty hero thought of settling there. "Listen now, O Janameyaja, to a Avonderful feat which that foremost of the sons of Pandu, of high soul, did while there ! When that son of Kunti, O Bharata, and the Brahmanas who had followed him, took up their residence at that region, the Brahmanas performed innumerable Agni-hotran (eacrilical rites 75 59^< MAHABHARATA, Iby igniting tlie fire). And, O king, in consequence of those learned, vow-observing, and illustrious Brabmanas, who never deviated from the right path, daily establishing, and igniting v/ith mantras on the banks of that sacred stream, after perform^ ance of their ablotions, fires for their sacrifices, and pouring libations of clarified butter into the same, and ^Y0r9hipping those fires with offerings of flowers, that region itself where the Ganges entered the plains became exceedingly beautiful I And one day that bull amongst the Pandavas, while residing m that region in the raidst of those Brahmanas, descended (as usual) into the Ganges for performing his ablutions. And after his ablutions had been over, and after he had offered the (usual) oblations of water unto hi, deceased ancestors, as he he was about to rise up from the stream desirous of perform- ing his sacrificial rites before the fire, the long-armed hero, O king, was drawn away into the bottom of the water by Ulupi, the daughter of the king of the Nagas, urged by the god of desire. And it so happened that the son of Panda was carriei into the beautiful mansion of Kauravya the king of the Nagas. And Arjuna saw there a sacrificial fire ignited for himself. And beholding that fire, Dhananjaya, the son of Kunti, per- formed his sacrificial rites with devotion. And Agni Avas much gratified with Arjuna for the fearlessness with which that hero poured libations into his manifested form. And after he had performed his rites before fire, the son of Kunti, beholding the daughter of the king of the Nagas , addressed her smilingly and said, '0 handsome girl, what act of rashness is this that thou hast performed, O timid one I Whose is this beautiful region, who art thou and whose daughter ? ' "Hearing these words of Arjuna, Ulupi answered, 'There is a Naga of name Kauravya, born in the line of Airavata. I am, 0 piince, the daughter of that Kauravya, and my name is Ulupi. And, O thou tiger among men, beholding thee descended into the stream for performing thy ablutions, I was deprived of reason by the god of desire ! O thou sinless one, I am still unmarried. Oppressed as I am by the god of desire on account of thee, 0 thou of the Kuiu race, gratify me today by giving thyself up to me ! ' IDlPARVA. 595 *'Ai-juna replied, 'Coramanded by kinof Yudliish-lhira, O amiable one, I am undergoing the vow of a Brahmachaiin (ov twelve years! I am not free to act in any way I like. Buf, O thou ranger of the waters, I am willing yet to do thy pleasure (if I can). I have never spoken an untruth before. Tell me, therefore, 0 Na,ga maid, hov/ I may act so, that while doing thy pleasure I may nob be guilty of any untruth or breach of dtity ! ' " Ulupi answered, 'I know, 0 son of Panda, why thorn wanderest over the earth, and why is it that thou hast been commanded to lead the life of a Brahraacharin by thy superior! Even this was the understanding to which all of ye had been pledged, 3(l, sleep, 0 Jauamejaya, stole upon hiin. And he rose in th I'astha. Aud the iliustriyua ouo wandered over the bauks^ 612 HAHABHABITA, of the Yamuna in search of deer. And he sported with Kiriti (Arjuna) piercing with his shafts deer and wild boars. Then Subhadra the favorite sister of Keshava gave birth to an ill- ustrious son, like Puloma'a daughter (the queen of heaven) bringing forth Jayanta, And the son that Subhadra brought forth was of long arms, broad chest, and eyes large as those of S, bull. And that hero and oppressor of all foes came to be called Abhimanyu. And the son of Arjuna, that grinder of foes and bull among men, was called Abhimanyu, because he was fearless and wrathful. And that great warrior was begotten upon the daughter of the Satwata race by Dhananjaya, like fire produced in a sacrifice from within the shami wood by the process of rubbing. And upon the birth of this child, Yudhish- thira the powerful son of Kunti, gave away unto the Brahmanas ten thousand kine and coins of gold. And the child from his earliest years became the favorite of Vasudeva and of his father and uncles, like the moon unto all the people of the earth. And upon his birth, Krishna performed the usual rites of infancy. And the child began to grow up like the moon in the lighted fortnight. And that grinder of foes soon became conversant with the Vedas and acquired from his father the science of weapons both celestial and human, consisting of four branches and ten divisions. And endued with great strength, the child also acquired the knowledge of counteracting the weapons hurled at him by others, and lightness of hand, and fleetness of motion forwards and backwards and transverse and wheeling. And Abhimanyu became like unto his father in knowledge of the Shastras and rites of religion. And Dhananjaya, beholding his son, became filled with joy. And like Maghavan beholding Arjuna, the latter beheld his son Abhimanyu and became excee- I dingly happy. And Abhimanyu possessed the power of slaying every foe and bore on his person every auspicious mark. And he •was invincible in war and broad-shouldered as the bull. And possessing a broad face as (the hood) of the snake, his pride was as that of the lion. And wielding a large bow, his prowess was like that of an elephant in rut. And posseet of a face hand- some as the full moon, and a voice deep as that of the drum IDI PARVA. 613 or of the clouds, he was equal unto Kriahna iu bravery and energy, in beauty and features. And the auspicious Panchali also, from her five husbands, obtained five sons who were all heroes of tlie foremost rank and immovable in battle like five hills. Pratibindhya by Yudhish-thira, Sutasoma by Vriko- dara, Srutakarma by Arjuna, Shatauika, by Nakula and Sruta- sena by Sahadeva, — these were the five heroes and great warriors that Panchali brought forth, like Aditi bringing forth the Adityaa. And the Brahmanas, from their fore-knowledge, said unto Yudhish-thira, that because that son of his would be capable of bearing like the Vindhya mountain the weapons of the foe, therefore should he called Pratlvindhya. And be- cause the child that Draupadi bore to Bhima-sena was born after Bhima had performed a thousand Soma sacrifice?, he cam© to he C3i,\\ed Sidasoma. And because Arjuna's son was born upon his return from exile during which he had achieved many celebrated feats, that child came to be called SriUa-karmat And Nakula named his son Sliatanika after a royal sage of that name in the illustrious race of Kuru. And because the son that Draupadi bore to Sahadeva was born under the con- Btellation called Vahni-daivata (Kirtika), therefore was he called after the generalissimo of the celestial host, Sruta-sena (Karti» keya). And the sons of Draupadi were born, each at the interval of one year. And all of them became renowned and much attached to one another. And, 0 monarch, all their rites of infancy and child-hood such as Chuda-karana and Upanayana (shaving of the head with but one lock and in- vestiture with the sacred thread) were performed by Dhaumya according to the ordinance. And all of them, of excellent behaviour and vows, after having studied the Vedas, acquired from Arjuna knowledge of all weapons celestial and human. And, 0 thou tiger among kingg, the Panda vas, having obtain- ed sons all of whom were equal unto the children of the celes- tials and endued with broad chests, and all of whom became great warriors, were filled with joy !" Thus ends the two hundred and twenty-third Section iu the Harana-haraua of the Adi Parva. Section CXXIV. ( Khandava-daha Parva . ) Vaisampayana said, " The Pandavas, after they had taken up their abode at Indra-prastha at the command of Dhrita- rashtra and Bhisma, began to bring other kings under their Bway. And all the subjects ( of the kingdom) lived most happily, depending upon Yudhish-thira the just, like a soul living happily, depending upon a body blest with auspicious marks and pious deeds. And, 0 thou bull of the Bharata race, Yudliish-thira paid homage unto virtue, pleasure, and profit, in judicious proportion, as if" each were a friend dear unto him like his own self. And it seemed as if the three pui'suits — virtue, pleasure, and profit — became personified on earth and amongst whom the king shined as a fourth. And the sub- jects having obtained Yudhish-thira as their king, obtained in him one that was devoted to the study of the Vedas, one that was a performer of great sacrifices, and one that was the pro- tector of all good people. And in consequence of Yudhish- thira's influence, the good fortune of all the mouarchs of the earth became stationary, and their hearts became devoted tO' the meditation of the Supreme spirit, and virtue itself began to grow every way all around. And in the midst of and assisted by his four brothers, the king looked more resplendent (than if he were alone), like a great sacrifice depending upon and assisted by the four Vedas. And many learned Brahmanas with Dhananjaya at their head, each like unto Vrihaspati, waited surrounding the monarch, like the celestials waiting around the Lord himself of the creation. And from excess of affection, the eyes and hearts of all the people equally took great de- liorht iu Yudhish-thira who was even as the full moon without a stain. And the people took delight in him not only because he was their king but also from true affection. And the kins always did what . was agreeable unto them. And the sweet- speeched Yudhish-thira of great intelligence never uttered anything that wus improper or untrue or unbearable oi disagreeable. And that best of monarchs of the Bhurata race, ADl PARVA, 615 endiifil with great energy, passe 1 his (la3'3 happily in seeking the goocl of everybody as his own. And liis brothers also, bringing by their energy other kings nnder their sway, passed their days in happiness without a foe to disturb their peace, "After a few days, Vivatshu, addressing Krishna, said, 'The summer days have set in, O Krishna ! Therefore, let us go to the banks of the Yamuna. And, O slayer of Madhu, sporting there in the company of friends, we will, O Janartldana, return in ihe evening !' Hearing this, Vasudeva said, '0 son of Kunti, this also is my wish. Let us, 0 Partha, sport in the waters as we like, in the company of friends'' " Vaisampayana continued, " Then, O Biiarata, having con- sulted thus with each other, Partha and Govinda, with Yu- dhish-thira's leave, set out surrounded by friends. And reach- ing a fine spot (on the banks of the Yamuna) fitted for pur- poses of pleasure, that was overgrown with numerous tall trees and where had been erected several high mansions that made the place look like the celestial city, and within which ha I been collected for Krishna and Partha numerous costly and well-flavoured viands and drinks and other articles of enjoyment and floral wreaths and various perfumes, the party entered without delay the inner apartments that were all adorned with many precious jewels of pure rays. And entering those apartments, everybody, 0 Bharata, began to sport accord- ing to his pleasure. And the women of the party, all of full rotund hips and fine and deep bosoms and handsome eyes and gait unsteady with wine, began to sport there at the command of Krishna and Partha. And some amongst the women sport- ed as they liked in the Avoods, and some in the waters, and some within the mansions, as directed by Partha and Govinda. And Draupadi and Subhaira, exhilarated with wine, began to give away unto the women so sporting there costly robes and ornaments. And some amongst those women began to dance in joy, and some began to sing ; and some amongst them began to laugh and jest, and some to drink excellent Avines. And some began to obstruct one another's progress and some to fight Avith one another, and some to discourse with one another ,ia private, And those mansions and the woods, filled with the 616 MARABHARATA, charming music of flutea and guitars and kettle-drums, be* came the scene of prosperity itself. "And when such was the state of things there, Arjuna and Vasudeva went to a certain charming spot (in those woods) not remote from the place where the others were. And, O monarch, the high-souled Krishna, and Arjuna that subjugator of hostile cities, going thither sat tiieraselves down upon two very costly seats. And Maihava and Partha amused them- selves there in discoursing upon many past achievements of prowess and upon many other topics. And unto Vasudeva and Dhananjaya happily sitting there like the twin Ashwinaa in heaven, a certain Bralimana came. And the Brahmana that came there was like unto a tall sJial tree. And his com- plexion was like unto molten gold. And his beard was bright yellow tinged with green. And the height and the thickness of his body were in just proportion. Of matted locks and dressed in rags, in splendour he resembled the morning sun. Of eyes like lotus leaves and of a tawny hue, he seemed to be blazing in splendour. And beholding that foremost of Brah- manas blazing in splendour, approach towards them, both Arjuna and Vasudeva, hastily rising from their seats, stood waiting (for his commands). " Thus ends the two hundred and twenty-fourth Section in the Khandava-daha of the Adi Parva. Section CCXV. ( Khandava-daha Parva. ) Vaisampayana said, "Then that Brahmana, addressed Arjuna and Vasudeva of the Sattwata race, saying, 'Ye who are now staying so near unto Khandava are the foremost heroes on earth ! I am a voracious Brahmana that always eateth much, O thou of the Vrishni race, and 0 Partha, I solicit ye to gratify me by giving me sufficient food !' Thus addressed by the Brahmana, Krishna and the son of Pandu answered him, saying, '0 tell us what food will gratify thee, so that we may endeavour to give it thee !' The illustrious Brahmana, thus re- plied to, said unto those heroes who were enquiring after the ADI PARVA, 61? kind of food he sought, 'I do not desire to eat, ordinary fooJ. Know that I am Agni ! Give me that food which suitetU rae. This forest of Khandava is always protected by Indra, And protected as it is by the illustrious one (Indra), I always fail in consuming it. There always dwelleth, with his followera and family, a Naga called Takshaka who ia the friend of Indra* It is for him that the wielder of the thunder-bolt protecteth this forest. And many other creatures are thus being protected here for the sake of Takshaka. Desiring to consume tha forest I succeed not in my attempts in consequence of Indra's prowess. Beholding me blazing forth, he always poureth upon me water from the clouds. Therefore I succeed not in con- suming the forest of Khandava, although I very much desire to do so. I now have come to ye, — ye who are both skilled ia weapons. If ye help me I will surely consume this forest : for even this is the food that is desired by me. Conversant as ye are with excellent weapons, I pray ye to prevent those showera from descending and any of the creatures from escaping, when. I begin to consume this forest !' " Janamejaya said, " Why did the illustrious Agni desire to consume the forest of Khandava that was filled with various living creatures and protected by the chief of the celestials ? When Agni consumed in wrath the forest of Khandava, it ia evident there was a grave cause. I desire, O Brahmana, to hear all this in detail from thee ! Tell rae, O Muni, how the Khandava forest was consumed in days of yore ! " Vaisampayana said, " O chief of men, narrate to me the story of the destruction of Khandava as told by Rishis in tho Purana. It hath been heard, O king, in the Purana that there was a celebrated king of the name of Swetaki who was endued with strength and prowess and who was equal unto Indra him- .«5elf. There is no one on earth equal unto him in sacrifices, charity, and intelligence. And Swetaki performed the five great sacrifices and many others, in all of which the presents unto Brahmanas are large. And, O king, the heart of thafe monarch was always set upon sacrifices, religious rites, and gifts of all kinds. And king Swetaki of great intelligence, assisted by hia Ritwijas performed sacrifices for many loog 78 61S MAHAEHARATA, years, till thogp aacrificlal priests with eyes afHicted by th© continued smoke and becoming very weak, left that monarch, ■wishing never more to assist at liis sacrifices. The king, how- ever, repeatedly asked those RltvAjas to come to him. But they come not to his sacrifice inconsequence of the painful state of their eyes. The king, therefore, inviting at the command of his own Rihvljas others like unto them, complet- ed the sacrifice that he had begun. And after some days had elapsed, king Swetaki desired to perform another sacrifice which should extend for an hundred years. But the illus- trious monarch obtained not any priests to assist him at this sacrifice. That celebrated king then with his friends and re- latives casting off all sloth, repeatedly courted his piiesta with great persistence by hewing down unto them, by conci- liatory speeches, and by gift of wealth. All of them, how- ever, refused to accomplish the purpose which that king of immeasurable energy had in view. Then that royal sage, getting angry, addressed those Brahmanas sitting in their asylums, and said, 'If, ye Brahmanas, I were a fallen person, •or if I were wanting in homage and service to ye, I should then deserve to be abandoned without scruples by ye and by other Brahmanas at the same time ! But as I am neither de- graded nor wanting in homage to ye, it behoveth ye not to obstruct the performance by me of my sacrifice or to aban- don me thus, ye foremost of Brahmanas, without adequate reason ! I seek, ye Brahmanas, your protection ! It beho- veth ye to be propitious unto me! But, ye foremost of Brahmanas, if ye abandon me from enmity alone or any im- proper motive, I shall go unto other priests for their assistance in this saceifice of mine, and conciliating them by sweet words and gifts, I shall represent unto them the business I have on hand, so that they may accomplish it. Having said this, the monarch became silent. And, O thou oppressor of all foes, when those priests well knew that they could not assist at the king's sacrifice, they pretended to be angry, and addressing that best of monarchs, said, '0 thou best of kings, thy sacrifices are incessant. By assisting thee always, we have all been fatigued. Aud wearied as we have been in conse- ADl PARVA, 619 qiience of these labors, it behoveth tkee to give us leave ! 0 ein- less one, from loss of judgment thou canst not wait, (but urgest us repeatedly). Go unto Rudra ! He will assist at thy sacri- fice !' Hearing those words of censure and wrath, king Swetki became angry. And the monarch wending to the mountain of Kylasa, devoted himself to ascetism there. And, O king, tha monarch began to worship Mahadeva, with fixed attention, and observing the most rigid vows, and foregoing all food afe times, he passed a long time. And the monarch ate only fruits and roots sometimes at the twelfth and sometimes at the sixteenth hour of the whole day (of twenty four hours). And king Swetaki stood for six months, rapt in attention, with arms upraised and stead-fast eyes, like the trunk of a tree ok a column rooted to the ground. And, O Bharata, Sankara afe last, gratified with that tiger among kings who was under- going such hard penances, showed himself unto the king. And the god spake unto the monarch ia a calm and grave voice, *0 tiger among kings, O oppressor of all foes, I have beea gratified with thee for thy asceticism ! Blest be thou ! Ask now the boon that thou, O king, desirest !' Hearing these words of Rudra of immeasurable energy, the royal sage bowed down unto that high-souled deity and replied, saying, 'O illus- trious one, O thou who art worhipped of the three worlds, if thou hast been gratified with me, then, O thou god of gods, assist me thyself, O lord of the celestials, in my sacrifice}' Hearing these words spoken by the monarch, the illustrious god was gratified, aud smilingly said, 'We do not ourselves assist at sacrifices. But as thou, O king, hast undergone severe penances desirous of obtaining a boon, I will, 0 thou oppressor of all foes, assist at thy sacrifice upon, O king, this condition !' Aud Rudra continued, 'If, O king of kings, thou canst, for twelve years, pour without intermission libations of clarified butter into the fire, thyself leading all the v/hile the life of a Brahmacharin with rapt attention, then thou shalt ob- tain from me what thou askest !' Aud king Swetaki, thus addressed by Rudra, did all that he was directed to do by tb wielder of the trident. And after twelve years had elapr he again came unto Maheawara. And Saukara — the r 620 IIABABBARATA. of the worlds — upon seeing Svvetaki that excellent of mon- archs — immediately said, in great gratification, 'I have been gratified by thee, of best of kings, with this thy own act ! But, O oppressor of all fofes, the duty of assisting at sacrifices properly belongeth to Brahmanas. Therefore, 0 oppressor of all foes, I will not myself assist at thy sacrifice to-day ! There is on earth an exalted Brahmana who is even a portion of my own self! He is known by the name of Durvasa. Even that Brahmana endued with great energy will assist at thy sacrifice. Let, therefore, every preparation be made for thy sacrifice !' And hearing these words uttered by Rudra, the king, return-, ing unto his own capital, began to collect all that was neces-. sary. And after everything had been collected, the monarch again presented himself before Rudra and said, 'Every neces- sary article hath been collected, and all my preparations are complete, by thy grace, O god of gods ! Let me, therefore, he initiated in the sacrifice to-morrow !' And hearing these words of that illustrious king, Rudra summoned Durvasa be- fore him and said, 'This, O Durvasa, is that best of monarchs called Swetaki. At my command, 0 thou best of Brahma- nas, assist even this king in his sacrifice !* And the Rishi Durvasa said unto Rudra, 'So be it !' Then the sacrifice for which king Swetaki had made those preparations, took place. And the illustrious monarch's sacrifice was performed accord- ing to the ordinance and in proper season. And the gifts, in that sacrifice, unto the Brahmanas were large. And after that monarch's sacrifice had come to an end, the other priests who had come to assist at it all went away with Durvasa's leave. And all other Sadasyds also, of immeasurable energy, who had been initiated in that sacrifice, then went away. And that exalted monarch also, then entered his own palace, worshipped by exalt- ed Brahmanas conversant with the Vedas, eulogised by chaunt- ers of panegyrical hymns and congratulated by the citizens. '■ Such was the history of that best of monarchs — the royal sage Svvetaki, who when the time came, ascended heaven, having won great renown on earth, and accompanied by the Ritwijas and theSadasyas who had helped him in life." Vaisamyayna coutiuued, " And in that sacrifice of Swetaki, ADI PARVA, 621 Agni had drunk clarified butter for twelve years. Indeed, butter had been poured into Agoi's mouth iu a continuous stream for that period. And having drunk so much butter, Agni was satiated, and desired not to drink butter again from the hand of any body else in any other sacrifice. And Agni became pale, having lost his color. And he could not shine as before. Then Agni felt a loss of appetite from surfeit, and his energy itself became weakened, and sickness afflicted him. Then when the drinker of sacrificial libations perceived that his energy was gradually diminishing, he went to the sacred abode of Brah- ma which is worshipped by all. And approaching the great Deity seated on his seat, Agni said, '0 exalted one, Swetaki bath fby his sacrifice) gratified me to excess. Even now I am suffering from surfeit which I can not dispell. And, 0 lord of the universe. I am being reduced both in splendour and strength ! I desire to regain by thy grace my own permanent nature !' Hearing these words from Hutavaha (Agni), the illustrious creator of all things, smilingly replied unto him, saying, '0 exalted one, thou hast eaten, for twelve years, a continuous stream of sarificial butter poured into thy mouth \ It is for this that illness hath affected thee ! But, 0 Agni, grieve not for it ! Thou shalt soon regain thy own nature. I shall dispell this surfeit of thine. The time for it is even come, O Vivavasu ! The dreadful forest of Khandava, that abode of the enemies of the gods, which thou hadst of old once consumed to ashes at the request of the gods, hath now become the home of numerous creatures. When thou hast eaten the fat of those creatures, thou wilt regain tliy own nature! Proceed thither in haste to consume that forest with its living population. Thou shalt then be cured of thy malady !' And hearing these words that fell from the lips of the Supreme Deity, Hutashana pro- ceeded with great speed and soon reached the forest of Khan- dava in great vigor. And arrived there, he suddenly blazed forth in anger, assisted by Vayu. And beholding Khandava on fire, the dwellers (of the forest) that were there, made great efforts to extinguish the conflagration. And elephants by hundreds and thousands, speeding in anger, brought water in their trunks and scattered it upon the fire, And thousands of 622 UAHABBARiTA. many-headed makes, mad with anger, hastly began to scatter upon the fire much water from those many hoods of theirs. And so, O bull of the Bharata race, the other creatures dwell- ing in that forest, by various appliances and efforts, soon ex- tinguished the fire. In this way, Agni had blazed forth in Khandava repeatedly, even for seven times. And it was in this way that the blazing fire was extinguished there as often by the dwellers of that forest. " Thus ends the two hundred and twenty-fifth Section in the Khandava-daha of the Adi Parva. Section CCXXVI. ( Khandava- daha Parva continued. ) Vaisampayana said, "Then Havyavahana (Agni) in anger and disappointment, with his ailment uncured, went back to the Grand-sire. And he represented unto Brahma all that Lad happened. And the illustrious deity, reflecting for a moment, said unto him, '0 sinless one, I see a way by which thou mayst consume the forest of Khandava to-day in the very sight of Indra ! O Vivavasu, those old deities, Nara and Nara- yana, have become incarnate in the world of men to accom- plish the business of the celestials. And they are called on earth Arj una and Vasudeva. They are even now staying in the forest of Khandava. Solicit them for aiding thee in consum- ing that forest. Thou shalt then consume the forest even if it be protected by the celestials. They will certainly prevent the population of Khandava from escaping, and thwart Indra also (from aiding any one in the escape). I have no doubt in this.' And hearing these words, Agni came with haste unto Krishna and Partha. And, 0 king, I have already told thee what be said having approached the illustrious pair. And, 0 tiger among kings, hearing those words of Agni who was desirous of con- suming the forest of Khandava against the will of Indra, "Vivatshu said unto him these words well suited to the occasion. 'I have numberless excellent celestial weapons with which I can fight even many wielders of the thunder-bolt. But, O exalted one, I have no bow suited to the streogth of my arms, and r ADIPARVA, 623 capable of bearing the strength I may put forth in battle. lu consequence of the lightness of my hand also, I require arrows that must not be exhausted. But my car is scarcely able to bear the load of arrows that I would desire to keep by me. I desire also celestial horses of pure white, possessing the speed of the wind ; ami a car poesessing tlie splendour of the Sim aal the roar of whose wheels should be as that of the clouds. Then again, there is no weapon suited to Krishna's energy and with which Malhava can slay Nagas and Pisachas. O exulted one, it behoveth thee to give us the means by which success may be achieved and by which we may thwart Indra from pouring his showers upon that extensive forest. O Pavaka, we are ready to do all that manliness and prowess may do. But, 0 exalted one, it behoveth thee to give us the adequate means !' " Til us endeth the two hundred and twenty-sixth Section in tho Khaudava-daha of the Adi Parva. Section CCXXVII. ( Khandava-daha Parva continued. ) Vaisampayana said, " Thus addressed by Arjuna, the smoke- bannered Hutadhana, desirous of an interview with Varuna, recollected that son of Aditi,— that deity protecting one of the points of the heavens and having his home in the watera and ruling that element. And Varuna knowing that he was being thought of by Pavaka (Agiii), immediately appeared unto that deity. And the smoke-bannered celestial welcoming with reverence the ruler of the waters, that fourth of the Loka- palas, said unto that eternal god of gods, ' Give me without loss of time that bow and quiver, and that ape-bannered cat also, which were obtained from king Soma! Partha will achieve a great task with the Gandiva, and Vasudeva also with the discus! Give both, therefore, unto me to-day!' Hearing these words, Varuna replied unto Pavaka, sayiug, 'I am giving.' And he then gave (unto Arjuna) that wonderful jewel of a bow that was endued with great energy. And that bow was the e^ihanc«r of fume and achie vemeuts,and was incapable of being 624 MAHABHARATA, injured by any weapon. And it was the chief of all weapons, and the grinder of them all. And it was the smiter of ho3« tile hosts, and was alone equal to an hundred thousand bows. And it was the enhancer of kingdoms, and was variegated with excellent colors. And it was well-adorned and beauti- ful to behold and without a mark of weakness or injury any- where. And it was worshipped both by the celestials and the Gandharvas for ever. And Varuna also gave (unto Arjuna) two inexhaustable quivers. And he also gave (unto Arjuna) a car furnished with celestial weapons and whose banner bore a largo ape. And yoked unto that car were horses white as silver or the fleecy clouds, and born in the region of the Gandharvas, and decked in golden harness, and resembling in fleetness the wind or the mind. And it was furnished with every utensil of war, and was incapable of being vanquished by the celestials or the Asuras. And its splendour was great and the sound of its wheels was tremendous. And it delighted the heart of every creature that looked on it. And it had been created by Viswakarma, architect of the universe and one of the lords of the creation, after severe ascetic medidation. And its splendour, like that of the sun, was so great that no one could gaze at it. And it was the very car riding upon which the lord Soma had vanquished Danavas. And resplendent with its beauty, it looked like an evening cloud reflecting the effulgence of the setting sun. And it was furnished with an excellent flag-staff of golden color and great beauty. And there sat upon that flag- staff a celestial ape of form fierce like that of a lion or a tiger. And stationed on high, the ape seemed bent upon burning every thing if beheld. And upon the ( other ) flags were various creatures ot large size, whose roars and yells caused the enemy's soldiers to faint. And Arjuna, accoutered in mail and armed with the sword, and his fingers cased in leather, then walking round that excellent car adorned with numerous flags and bowing down unto the gods, ascended it like a vir- tuous man riding upon the celestial car that carries him to heaven. And taking up that celestial and first of bows creat- ed by Brahma of old and called Gandiva, Arjuna was filled with joy. And bowing down uuto Hutashauft; Partha endued 4DI P ARVA. 625 with great energy, took up the bow and 8triuge the illustrious Agni, Arjuna and Vasudeva and the Danava Maya also, — these three — having wandered a little, at last sat themselves down on the delightful banks of a river. " Thus ends the two hundred and thirty-sixth Section in the Khaudava-daha of the Adi Parva. FI^IS ADI PARVA. Date Due OCT 2 7 '5 9 ^"^^^^^ftN^^ 0 m PRINTED IN U. S. A. BL1130.A3K61V.1 The Mahabharata of Krishna-Dwaipayana Princeton Theological Semmary-Speer Library 1 1012 00163 1235